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THE LORD IS RIGHT. 

MEDITATIONS 

ON THE 

Twenty-Mil Psalm in tie Psalter of King Dayii. 

BY 
/ 

/ 

P. WALDENSTROM, PH. D., 

PROFESSOR OF THEOLOGY AND OF "BIBLICAL HEBREW AND 
GREEK IN THE COLLEGE OF GEFLE, SWEDEN. 



c-^f^^-i 






TRANSLATED FROM THE LATEST SWEDISH 

EDITION BT AN AMERICAN MINISTER 

OF THE GOSPEL. 

TRANSLATION CAREFULLY REVISED, AND SOME NOTES ADDED, 
TOGETHER WITH AN INTRODUCTION, 

BY 



J. G. PBINTCELL. ^, 

/ ' * ■' >"***T *%\ , 

JUI 1 1889 ' 



CHICAGO: 

JOHN MARTENSON, Publisher, 205 Oak Street 
1880. 



A.*) 



Copyright, 1889, by Jokn Maktenson. 



INTRODUCTION. 

A book which in its native language has created such 
a stir among its hundreds of thousand readers and others 
who have only heard of it, that edition after edition has 
been exhausted during its dozen years of existence, and is 
yet in lively demand, among a people numbering only 
about four million souls, — that it has been written about 
in books, pamphlets and innumerable articles in the sec- 
ular and religious press, — that it has been talked about 
in private and in public by all classes of persons at all 
sorts of gatherings, — a work which (and that means more 
than anything else) has taught multitudes of souls to know, 
better than ever before, God and Jesus Christ whom he 
has sent, and has caused them fervently to thank God for 
it and live holier and happier lives, — such a book ought 
surely to be welcome among the millions who speak and 
read the English language when it is made to speak to 
them, at least tolerably well, in their own language. One 
would have to search long and far and wide to find a book 
which in language so plain and in spirit so devotional, sets 
forth as does this book the Bible truths concerning the 
real character of God, the nature of the forgiveness of sin, 
and the varied experiences of a godly life. 

In translating from the Swedish a book of this char- 
acter not a few considerable difficulties have been met 
with. Though unpretentious as to literary style and devoid 
of all learned intricacies, a certain uniqueness, a peculiar 
strength, and a delightful idiomatic vividness of expression 
are natural to the Author. It has been the aim and en- 
deavor of the translators to reproduce, as far as possible, 
these traits in English dress. 



4 INTRODUCTION. 

The differences between the Swedish and English 
Versions of the Bible have made it almost necessary to 
append some foot-notes here and there in order to try- 
either to explain the differences or to show cause why this 
or that rendering is preferred; this has seemed necessary 
especially at places where the Author has deduced proof 
from or put emphasis upon an expression in the Swedish 
which is quite different in the English Versions. Where 
the dissimilarity has been found to be slight, the change 
has been put within brackets in the text. For all such 
bracketed words or sentences the undersigned is respon- 
sible; but all within marks of parenthesis in the text is by 
the Author. In two or three places a note has been made 
on a doctrinal or exigetical point. If all these various 
kinds of notes are of no particular value, I hope they will 
not seriously mar the work in the eyes or opinions of the 
reader. 

Unless otherwise distinctly stated, the Bible quota- 
tions are from the English Authorized Version; therefore 
the spelling and manner of printing words in these quota- 
tions conform to the usage in that Version. 

Now a few words as to the title. Desiring to be as 
literal as posible even in the translation of the Swedish 
title, Uerren ar from, and to retain a name most nearly 
like the one by which the book is so extensively known 
both in the Scandinavian and in the German languages 
(the German title is "Der Herr istfromm"), it has been, 
after all considerations, thought best to adopt the title 
THE LORD IS RIGHT. The title is chosen from the 
first sentence of the 8th verse of the psalm under consid- 
eration. Both the Authorized and the Revised Versions 
render this sentence thus: "Good and upright is the 
LORD." The word "upright" corresponds here to the 
Swedish word "from" which, like the German "fromm" 
means literally "pious," and then by implication "kind," 
"devout," "mild," "tame," etc. Only the words "pious" 



INTRODUCTION. 5 

and "kind" could have come into consideration. But 
"pious" is inapplicable to God, and "kind" comes nearer 
meaning the same as the first word, "good," in the verse 
than as the second, "upright;" and this second word or 
one like it in meaning is what is wanted in the title in 
order both to correspond to the Swedish and to give, as 
far as one word can do so, the key-note of these Medita- 
tion. The objection to the use of the word "upright," 
though it is frequently applied to God in the language of 
the Old Testament, is this that it would both look and 
sound somewhat strange and inappropriate when standing 
so alone by itself and so prominent as in the title of a book. 
Such is the opinion of many who have been consulted on 
this point. Of the several words used in the Scriptures to 
translate the Hebrew word for "upright" — viz. jashar — 
it has seemed best to use the word ''night" as the most 
appropriate; that word is used as a predicate of God in 
Deut. xxxii. 4, "just and right is he," exactly in the same 
sence as here in the psalm. (More on this point in my 
note to the title of the seventh Meditation, pages 80 and 
81). That also this word, "'right," has a certafn double 
meaning, that is rather to the advantage of the title than 
otherwise; for in a sence and in a measure these Medita- 
tions really do show the Lord God to be right over against 
all wrong notions about and accusations against him, his 
truth and his ways with man. As he is right, just what he 
ought to be, principled, honest, well-disposed, so "let God 
be true, but every man a liar" (if he contradicts God); as 
it is written, "That thou mightest be justified in thy 
sayings, and mightest overcome when thou art judged." 
(Rom. iii. 4). 

Chicago, June 8, 1889. 

J. G. Princell. 



aOirSTTEZtNTTS- 

PAGE. 

PSALM XXV. Of David 7 

MEDITATION. 

I. — "0 my God, I trust in thee." 9 

II. — The lowly shall not be ashamed 22 

III. — O Lord, lead me in thy truth 34 

IV. — "Thou art the God of my salvation." 46 

V. — "Remember, O LORD, thy tender mer- 
cies." 57 

VI. — "Remember not the sins of my youth.". . . 69 

VII. — "Good and right is the LORD." 80 

VIII. — The Lord will teach sinners in the way. . . 99 

IX. — He guides the lowly aright 108 

X. — "All the paths of the LORD are mercy and 

truth." 128 

XL — "Pardon mine iniquity." I. 145 

XII.— " " " II 157 

XIII. — " " " HI 175 

XIV. — " " " IV 193 

XV. — "What man is he that feareth the LORD?" 203 

XVI. — "The secret of the LORD is with them 

that fear him." 226 

XVII. — "He will show them his covenant." 242 

XVIII. — "Mine eyes are ever toward the LORD.". . 262 
XIX. — "Consider mine enemies, for they are 

many." 276 

XX. — May God redeem Israel out of all his 

troubles 288 



PSALM XXV. 

A PSALM OF DAVID. 

/ Unto thee, LORD, do I lift up my soul. 

2 my God, I trust in thee: let me not be ashamed, 
let not mine enemies triumph over me. 

3 Yea, let none that wait on thee be ashamed: let 
them be ashamed which transgress without cause. 

4 Shew me thy ways, LORD; teach me thy paths. 

5 Lead me in thy truth, and teach me: for thou art the 
God of my salvation; on thee do I wait all the day. 

6 Remember, LORD, thy tender mercies and thy 
lovingkindnesses; for they have been ever of old. 

7 Remember not the sins of my youth, nor my trans- 
gressions: according to thy mercy remember thou me for 
thy goodness' sake, LORD. 

8 Good and upright is the LORD: therefore will he 
teach sinners in the way. 

9 The meek will he guide in judgment: and the meek 
will he teach his way. 

10 All the paths of the LORD are mercy and truth 
unto such as keep his covenant and his testimonies. 

11 For thy name's sake, LORD, pardon mine iniquity; 
for it is great. 

12 Whatman is he that feareth the LORD? him shall 
he teach in the way that he shall choose. 

13 His soul shall dwell at ease; and his seed shall 
inherit the earth. 



8 PSALM XXV. 

14 The secret of the LORD is with them that fear 
him; and he will shew them his covenant. 

15 Mine eyes are ever toward the LORD; for he shall 
pluck my feet out of the net. 

16 Turn thee unto me, and have mercy upon me; for 
I am desolate and afflicted. 

17 The troubles of my heart are enlarged: O bring 
thou me out of my distresses. 

18 Look upon mine affliction and my pain; and forgive 
all my sins. 

19 Consider mine enemies; for they are many; and 
they hate me with cruel hatred. 

20 keep my soul, and deliver me: let me not be 
ashamed; for I put my trust in thee. 

21 Let integrity and uprightness preserve me; for I 
wait on thee. 

22 Redeem Israel, God, out of all his troubles. 



FIRST MEDITATION. 
"0 my God, I trust in thee." 

i. This psalm is one of the most beautiful in the 
Psalter, and has, therefore, always been dear to the child- 
ren of God. It speaks so good, so heartily good, about 
the Lord and his uprightness, or righteousness; and to 
rest the uneasy heart in his righteousness, — that feels so 
inexpressibly safe. Our righteousness is only piece-work, 
wretched and miserable. It can give no rest to the heart. 
"All our righteousnesses are as filthy rags;" and to rest 
in them is to rest in death. To have peace -in thinking 
oneself good and righteous, to be satisfied with one's own 
repentance, sorrow for sin, prayer, and sanctification, this is 
a piety with which innumerable souls are deceiving 
themselves. They may appear earnest, but they are build- 
ing their house on the sand, and then it is of no use to 
decorate the walls of their house with mirrors and golden 
ornaments. When the floods rush upon it, then all de- 
pends on the foundation, and if this gives away, then also 
all wall decorations are lost. Yes, the fall of that house 
will be great. 

2. On the contrary, happy are they who have come 
short as to their own piety, so that they must cast them- 
selves on the Saviour of the lost. It is indeed not pleasant, 
or happy, to feel oneself to be a wretched sinner, and to 
come to naught in all that one undertakes in godliness. 
To know how we ought to sorrow for sin, and nevertheless 



10 FIRST MEDITATION. 

feel our heart hard; to know how we ought to love God, 
and yet feel how full the heart is of love for the world, of 
covetousness, pride, and other abominations; to know how 
we ought to walk in godliness, humility, meekness, love, 
etc., and also how we ought to put off all defilement of the 
flesh and spirit, but yet, in the meantime, daily see how 
we transgress in innumerable ways, yea, how we also 
may fall into gross sins, and this in spite of the admoni- 
tions of the faithful Spirit, — this does not feel pleasant. 
But it is in this way that it is good to hear of the good- 
ness and uprightness of the Lord. Not as though God's 
children would by the hearing of this seek rest in sin. 
No, this is the way of hypocrites: with the story of grace 
they would silence their consciences, in order that they 
may continue in sin. On the contrary, God's children 
seek, in the story of God's goodness and uprightness, help 
against their sins. For them grace is important because 
it is the only means which can cleanse their consciences, 
and help them out of their misery. This we see from all 
history of the saints. Of this also this psalm bears 
witness. 

3. David begins by saying: "Unto thee, LORD, do 
I lift up my soul/' [The Old Swedish Version, like the 
German of Luther, has the sentence, as translated into 
English, thus: "For thee, LORD, do Hong."*'] These 
are words by which he expresses the attitude of his heart 
to the Lord. Such a longing the ungodly man does not 
know. He indeed wants to go, or get, to heaven; but he 
does not long for the Lord. To be happy, this he wants; 
but to be with the Lord, this is not the happiness he seeks. 
No, just listen when he talks of happiness: Freedom from 
suffering and trouble, the meeting with dear departed rel- 



* That the expression, "lift up the soul", has the meaning 
of "long for", or, "desire", is seen in Jer. xxii. 27 and XLiv. 14, 
where the margin has the same literal term as here "lift up their 
soul." See Revised Version. — J. O. P. 



VERSE FIRST. II 

atives, etc., — this is what he thinks of as happiness, or 
salvation. But to see God and the Lamb, to be like Je- 
sus, to be forever with Jesus, free from all sin, to be per- 
mitted eternally to praise God and the Lamb, — that is 
not what draws his heart towards heaven. If there be in 
him any fear of God, or if he do any works of piety, or of 
devotion, it all comes from his fear of hell. Were there no 
hell, he would not at all care about the Lord. Any need 
of the Lord, any love for or delight in the Lord or his 
will he knows naught of. 

4. The children of God, on the contrary, have such 
a disposition, that they long for the Lord. As also David 
in another place says: "O God, thou art my God: early 
will I seek thee: my soul thirsteth for thee, my flesh long- 
eth for thee in a dry and thirsty land, where no water is." 
(Ps. Lxiii. 1). And again: "My soul longeth, yea, even 
fainteth for the courts of the LORD: my heart and my flesh 
crieth out for the living God." (Ps. Lxxxiv. 2). And 
again: "Cause me to know the way wherein I should walk; 
for I lift up my soul unto thee" [that is: "I long for 
thee"]. (Ps. cxLiii. 8). And in Ps. xci. 14 the Lord says: 
"Because he hath set his love upon me, therefore will I 
deliver him." The same desire, or longing, for the Lord 
we see also in the words of Asaph: "Whom have I in 
heaven but thee? and there is none upon earth that I desire 
besides thee. My flesh and my heart faileth: but God is 
the strength of my heart, and my portion for ever." 
(Ps. lxxiii. 25, 26). The same mind also Peter expressed 
when the Lord asked the disciples if they would go away 
from him, and he answered: "'Lord, to whom shall we go? 
thou hast the words of eternal life." (John vi. 68). 

5. Such a desire, or longing, for the Lord comes 
only from a soul's having learned to know its sins. It can 
never be counterfeited, or produced by artificial means. 
In all outward ways a hypocrite can make himself like 
a Christian, but still he will always remain a stranger to this 



12 FIRST MEDITATION. 

desire for the Lord. It is only the need of a Saviour which 
awakens in the heart a desire for the Lord. Therefore 
we always see that, as long as sin is not felt, a man may 
indeed hear the gospel, but it does not affect him. With 
hearing ears he hears nothing. He may regard it as beau- 
tiful, he may admire it, but all the while his heart remains 
averse to the Lord. On the other hand, as soon as one 
gets into distress over his sins, quickly his heart begins to 
cry after the Lord; and if one has found peace in Jesus, 
then also he has such a desire for the Lord, that he can 
no longer live without him. He may indeed often feel his 
heart to be dead and cold, but to say farewell to God — 
that, however, is impossible for him. Therefore, also, his 
life is never so dreary and heavy as when he does not 
clearly know how he stands with the Lord. The apostles 
of Christ, and the other disciples, were, surely, never so 
burdened as in the days when they thought that their 
Lord had been taken from them. But what was it that 
then so burdened them, if it was not this — that their 
hearts so clung to him, that they thought they could not 
live unless they might have him? 

6. It is indeed very sad that our hearts can be drawn 
to the Lord only through need. If any one in days of 
prosperity had not at all cared about another, but had 
despised him, and had been hostile to him, but afterwards, 
when need came, turned to him, then he, the latter, would 
very likely answer: "Nay, since you have despised me in 
your days of prosperity, so now help yourself in your days 
of adversity." But such is not the case with the Lord. 
For him it is delightful that there, after all, is something 
which can drive the lost children home again to him. 
Yes, lor this very reason, also, he himself sends want. 
When the prodigal son came home his father indeed knew 
that if the son's money had held out he would have re- 
mained away still longer, but nevertheless he was glad 
that the son came home. Had he come before, it would 



VERSE FIRST. 13 

indeed have been the more gladsome to the father's heart; 
but since he did not come before, it was delightful that he 
came at least now. In the history of Israel, also, we see 
how distress alone, time after time, could turn the hearts 
of the people to the Lord; but still he was always alike 
glad to attend to their want and wretchedness. Never did 
he say: "Since you in the day of your prosperity departed 
from me, so will / in the day of your adversity turn away 
from you." Nay, he was nevertheless their Father. 
Therefore it was even he who made the evil day, and put 
it as a closed gate in the way of his erring people, in order 
that they might turn about to him. 

7. But where such a desire, or longing, for the Lord 
has been called forth by distress, there also it manifests 
itself in the soul's crying after God, just as David does 
here and in all his psalms. He who no longer needs to 
call upon God, he has no desire for him, but is dead, and is 
not a Christian. The children of God have daily needs. 
Now it is something bodily, now it is something spiritual, 
that presses. Therefore, also, there is in their hearts a 
daily crying unto God, for he is their Father, their Re- 
deemer, and their Refuge. Whither should they go with 
their needs if not to him? Of this it is said in a Psalm 
(xLvi. 1): "God is our refuge and strength, a very present 
help in trouble." Thus David says: "Be merciful unto 
me, O Lord, for I cry unto thee daily" [or, "all the day 
long", Revised Version]. (Ps. Lxxxvi. 3). And again: "In 
the shadow of thy wings will I make my refuge, until these 
calamities be overpast." (Ps. Lvii. 1). And again: "Thou 
hast been a shelter for me, and a strong tower from the 
enemy." (Ps. Lxi. 3). And Isaiah says: "The LORD hath 
founded Zion, and the poor [afflicted, helpless, lowly] of 
his people shall trust in it" [or, "take refuge in it", "betake 
themselves unto it"]. (Is. xiv. 32). And again: "Thou 
hast been a strength [or, a strong hold] to the poor, a 
strength [or, a strong hold] to the needy in his distress, a 



14 FIRST MEDITATION. 

refuge from the storm, a shadow from the heat." (Is. xxv. 
4). So Joel says (chap. iii. 16): "The LORD will be the 
hope of his people, and the strength of the children of 
Israel." In short: In joy- and sorrow the Lord is their 
strength, their rock, their fortress, their deliverer, their 
God, their consolation, their shield, the horn of their 
salvation, and their high tower [or, defense], even as David 
says in Psalm xviii. 

8. Thus the life of the believers remains here upon 
earth a life of daily looking unto the Lord, and a daily 
crying unto the Lord. Not indeed as though their mouths 
were always crying, but in their heart there is an unutter- 
able sighing. As Paul says, that when "we know not what 
we should pray for as we ought", then "the Spirit 
maketh intercession for us with groanings which cannot 
be uttered." (Rom. viii. 26). And this cry God most 
.surely hears. For "the Spirit maketh intercession for the 
saints according to the will of God", says Paul (Rom. viii. 
27). Yes, where no man hears a sound, there God hears 
a strong cry. As he said to Moses at the Red Sea, 
"Wherefore criest thou unto me?" while Moses indeed did 
not say a word, but only went about oppressed in heart 
and full of need. When a sick child, on account of its 
weakness, can no longer speak, but only lift up its eyes to 
its mother, then is this to the mother just as much as a 
strong and powerful cry. And in this, as in a mirror, you 
can see what the sighing of the distressed and lowly is 
before the Lord. And yet a mother's heart is as nothing, 
compared with the heart of God. 

9. Therefore David in all his psalms gives us an 
example how also we ought to turn to the Lord in all our 
need. For the Lord is "the same yesterday, and to-day, 
and for ever." (Heb. xiii. 8). And far from his being tired 
of us, it is, on the contrary, his very highest and most 
sincere desire, that we every day and hour bear to him all 
our need and misery, Hence he is called, and he is, "a 



VERSE FIRST. 15 

helper in need"*, and to such a one we ought to go when 
we are in need. Therefore, never any evening lie down in 
your sins or troubles, but before you go to rest do bring 
them, your troubles and sins, to the Lord, and when you 
have brought them there, then let them lie there. Think, 
if any one every night when he went to rest were to lay 
a great stone upon his breast, or every morning when he 
went to his work were to place a great stone on his back, 
— surely it would not be strange if his work went hard 
and his rest was poor. Why, one would say to him: "Put 
away from you that stone!" So also here: "Cast your 
cares, your sins, and all your need upon the Lord — he is 
your Saviour." Needlessly to go and torment oneself is 
beyond measure foolish. To have a God who is willing 
to bear everything, yea, asks to be allowed to bear every- 
thing, — think of having such a God, and nevertheless 
you go about and bear misery and troubles and cares, and 
thereby destroy all your rest and quiet in the Lord, and all 
power to walk in his fear andfootsteDs! Why, that is alto- 
gether too bad. 

10. If I have a temporal matter which I cannot 
understand nor manage, but which only oppresses me, and 
unfits me for everything else that I ought to do, then I 
am glad if any one who understands the matter and can 
manage it comes to me and says: "Look here, that matter 
is really destroying you. I will help you; leave it to me, 
and trust me." Yes, if I find such a helper, then I become 
light-hearted, and at once feel a new desire and power to 
live and attend to my work, or business. And if any one 
comes and talks with me about the matter, I say with 
cheerfulness: "That matter is now off from me, and is put 
into the hands of one who understands it. It at last be- 



* The reference is to such passages as Jer. xiv. 8 ("the 
gaviour in time of trouble") and Dan. vi. 27 ("he delivereth and 
yescueth") where the Swedish means, "a helper in need", or more 
literally, "a needhelper." ~ /, Q, P, 



1 6 FIRST MEDITATION. 

came too heavy for me to be burdened with it. But he 
took it off my hands, and now I am doing nothing about 
it, but trusting him." Yes, thus I would think and speak 
if in a temporal matter I had found a reliable helper. But 
who can be more reliable than the Lord? And now he 
has promised me that I may cast upon him all my cares ? 
both bodily, or temporal, and spiritual, and that I may go 
to him with everything, from the smallest trifles which 
concern my daily bread even to the most terrible sins in 
which the devil perchance has ensnared me or brought 
me to fall. Yes, he also says that he will rejoice over me 
to do me good. (See Jer. xxxii. 41). Then how can I act 
more wisely than simply to put my trust in him, and allow 
his words to mean just what they say? Of this David here 
further says: 

11. "0 my God, I trust in thee" [according to the 
Swedish: "My God, I am hoping in thee"], (verse 2), that 
is, I am trusting in thee because thou art my God. This 
is true faith. Just as children in all things trust their par- 
ents and rest themselves in their word without thinking 
that they will be deceived, so faith here is nothing else 
than such a childlike and simple trust in the Lord. Chil- 
dren do not carry about with them many cares: they eat, 
drink, sleep, work, play, are at times obedient, at other times 
disobedient, — but with any cares they do not concern 
themselves. Where money is to be gotten for food, cloth- 
ing, etc., — with such a thing they do not burden their 
hearts, but leave it all to their parents. If the parents 
have said that they will take care of them, then the chil- 
dren believe it even so far as to the point that they them- 
selves forbear being anxious, and do not trouble them- 
selves with any cares. If the parents have forgiven them 
their disobedience, then they no longer go and burden 
themselves with this sin; but as the parents desire it to be 
forgotten, so the children do forget it, and in a few 
moments they are glad again and jump and play as if 



VERSE SECOND. 1 7 

nothing had happened. For they trust the word of their 
parents. And if they be asked how they can have such trust 
in them and their word, they know of no other reason 
than this, that they are their parents. But if they be asked 
how much they have to pay for such a right to trust their 
parents in all things, they do not at all understand such a 
question. They have never heard of such payment 
neither have they themselves ever thought of it. No, they 
believe and have believed for naught, freely; and the par- 
ents never had any objections to their doing so. Both for 
parents and for children it has been and is the most 
natural thing in the world that all should be free and for 
naught. 

12. Thus also the Lord desires that you in all your 
need look into his word, and see how he has spoken in the 
matter, and when you see it, just trust in it right away. 
For the word cannot disappoint. And the more simply 
you take it the better it is for you. "Yes", you say, "if I 
only had faith!" No, no, say not so; but instead, say 
"Amen." Think, if a poor man received a trustworthy 
communication that a great inheritance had fallen to him 
and he, instead of believing it and rejoicing, let his hands 
fall and began to sigh, "Oh! if I only had faith!" Why, 
one would be greatly amazed at such folly, and would say: 
"What ails you? Do you not see how it is written?" But 
equally foolish it is when we have a word of God which can 
never disappoint, then, instead of believing it, to sit down 
and sigh: "Oh! if I only had faith!" God would rather that 
you looked to his word and let it hold good and said to 
him a simple "I thank thee." For that would be the faith 
which would please him. 

13. Also, such a right to trust the Lord costs noth- 
ing. For it you need not have wrought good works nor 
have any worthiness nor come with great promises. For 
your worthiness lies only in this, that the Lord is your 
God. And when you are most unworthy, then you can 



l8 FIRST MEDITATION. 

still always appeal to this, that the Lord is your God. He 
at all events is the one who has created you, he who has 
also undertaken to redeem you, and is not ashamed to call 
himself your father, but esteems it an honor for himself 
that you cling to him as your own God. This fact and 
relation, that he is your God, is not changed by your be- 
ing sinful and wretched. Just as indeed the fact that chil- 
dren are disobedient cannot change the relation that their 
parents are still their parents. "What are we to do?" they 
would say; "they are still our children; they have sinned 
and offended, so that, perhaps, none will have compassion 
on them and help them; but we, we must do it, for we are 
nevertheless their parents." If the Lord God would not 
be the God of those who are unworthy, sinful, and wretched, 
then he would be altogether without children. But with 
what earnestness he considers himself the father of the lost 
and fallen children, that you can see by the sacrifice he has 
made for their salvation when he laid all our sins, "the 
iniquity of us all", upon his only begotten Son. (See Isaiah 
Liii. 6). 

14. Therefore, when you get into distress in any way, 
whether the distress be self-caused or not, and you see 
that you cannot help yourself or get out of it, then trust 
the Lord, turn to him, and say: "Dear Lord God, this and 
that has now happened, thus and thus have I sinned, by 
reason of which I am greatly distressed, and I cannot help 
or clear myself, therefore I come to thee, for thou art my 
God and dear Father; have mercy upon me, and forgive 
me all my sins." But if the devil comes and terrifies you, 
holding up before you your unworthiness and the wrath of 
God, which you have well deserved, then do you hold up 
against this the fact that God delivered up his only be- 
gotten Son for your salvation. If he had thought of de- 
stroying you because of your sins, he would not have 
sacrificed that which was dearest to him to help you out 
of your sins. Yes, if it had been his intention to destroy 



VERSE SECOND. 19 

you and deal with you according to your sins, then would 
you long ago have been in hell. Hence, that he is still 
giving you a day of grace, this is a new sermon in which 
he is saying that he rejoices to do you good, and that it is 
his delight to have mercy upon you. ( Cf. Jer. xxxii. 41). 
15. It seems indeed altogether unreasonable that I 
should thus, year out and year in, keep on trusting in that 
way, when yet I see and know how I daily, in many ways, sin 
and deserve naught but punishment. It appears to the 
heart as altogether too light and frivolous thus wholly to 
trust to grace. But what am I to do? When David had 
sinned with Bathsheba, — what other course had he then 
than to bewail his misery before the Lord, and according to 
the word of the prophet believe in grace for everything? 
When Peter had denied the Lord, — what other course had 
he then? It would have been better that he had not sinned; 
yes, afterwards he likely would have been willing to have 
given his life, if he could have had that sin undone. But now 
it was all done, and then — what could he do but bewail 
before the Lord his need, and believe in the forgiveness of 
sins? "Yes", you say, "but such things are not often relat- 
ed of the saints mentioned in the word of God, but I — 
I fall time after time, now in one way, now in another." 
Well, that is indeed dreadful, and without doubt it would 
be better if you paid more heed to your life, as Paul says: 
"Walk in the Spirit, and ye shall not fulfil the lust of the 
flesh." (Gal. v. 16). But now it has happened again, — 
if you had watched better, if you had not been so remiss in 
prayer and in the use of the word of God, then it would not 
have happened; no: it is altogether your own fault, but 
now, however, it has happened, now you stand there again 
guilty, as an offender; yes, perchance through your sin you 
have brought reproach upon the Lord Jesus. What then 
will you do? Do you know of any other way than again to 
take your sin and need to the Lord, and again to believe 
in his free grace for it all? "No", say you; "but in this way 



20 FIRST MEDITATION. 

one might begin to sin while trusting to grace, and then it 
would be nothing but hypocrisy with all of one's piety. 
Thus indeed do all hypocrites." Yes, altogether true; but 
what will you do? If hypocrites destroy themselves by 
abusing grace — why, it is not on that account right that 
you should destroy yourself by thrusting away from you 
the grace of God. Nay, here the great matter is to per- 
severe, — perseveringly and stubbornly to believe, in spite of 
the devil and all his angels believe in grace and say: 
"Nevertheless I will remain with thee, O Lord. I cannot 
leave thee, I have no one else to go to, for thou alone art 
my God, and thou hast promised 'to have pity on the 
poor and needy, and to save the souls of the needy'." (Ps. 
Lxxii. 13). 

16. Here surely the devil will hurl a thousand darts, 
so that you will feel yourself to be quite near to hell. On 
the other hand, it will often look as if the Lord had alto- 
gether forsaken you, as is said in Ps. Lxxxviii: "My soul is 
full of troubles, and my life draweth nigh unto Sheol. I am 
counted with them that go down into the pit .... cast away 
among the dead, like the slain that lie in the grave, whom 
thou rememberest no more, and they are cut off from thy 
hand" (Revised Version, verses 3 — 5). But do not allow 
yourself to be misled and bewildered. Even if the disciples 
of Moses come and say, "See, there you have it! God is 
not mocked. Such is the wages of those who take the grace 
of God too lightly!" — then you answer: "Yea, God knows 
that it is through my own sin that I have brought on my 
distress. But where shall I now betake myself? It is now 
done, and who can, who will help me? May I not go to 
Jesus?" — Yes, yes — we answer — you may go, you are 
permitted to go to Jesus again — even for the thousandth 
time; for he is "the same yesterday and to-day and for 
ever." (Heb. xiii. 8). Therefore, again and again, if you 
sin — Oh! may God keep you from sinning; but if you 
sin — then may God keep you from going with your sin 



VERSE SECOND. 21 

to any one else than to Jesus. For he is the Saviour, and 
to him God desires you to go in the time when you need 
help. As if he would say: "Behold, I have ordained my 
only begotten Son for this work; cling to him, for he has 
my commandment not to cast out any one who comes to 
him and needs grace." Hence, this is the sum of it all: 
Do you need any one to trust in, then trust in the Lord. 
For he is the Saviour. 



SECOND MEDITATION. 
The lowly* shall not be ashamed. 

17. David continues here and prays: "Lei me not be 
ashamed", that is, "let it not come to this, that I shall be 
deceived in my confidence in thee." This would happen if 
God did not do that which David believed that he would 
do. And he adds: "Let not mine enemies triumph oven me" 
[the Old Swedish Version, as also the German of Luther, 
renders this sentence as an illative, or causal, adverbial 
clause to the preceding one, thus: "in order that my enemies 

* The use of this word "lowly" here and elsewhere through- 
out these meditations requires an explanation. The correspond- 
ing Swedish word, occurring (in the Old Swedish Version, which 
the Author follows) in verses 9, 16, and 18 of the Psalm under 
consideration, in which verses the English Versions, the Revised 
as well as the Authorized, have "meek", "afflicted", and ' afflic- 
tion", is eldnda — derivatives: eldnde, eldndig, eldndighet, — mean- 
ing generally the same as the German elend, that is, miserable 
wretched, poor, afflicted, and the like. No one, however, of these 
English words is quite equivalent to the Swedish, nor fully suit- 
able to the context of the Author's text. Most commonly the 
Hebrew adjective «'or anav is translated by a word of such 
meaning as the ones just mentioned; the New Sw. Ver. uses gen- 
erally words corresponding to the English word "humble". The 
English Versions use a great variety of words in the rendering of 
the Hebrew, as for instance, needy, poor, humble, afflicted, meek, 
lowly, and the like. The Hebrew verb anah from which the ad- 
jective is derived means, literally, to be Ioid, sunk; then figuratively 
of person, to be bowed down, oppressed, suffering, helpless, wretched-, 
hence also, to grieve, to fast, to afflict or humble oneself '; and then 



VERSE SECOND. 23 

may not rejoice over me"']; as if he would say: "See, dear 
Father, if thou allowest me to be put to shame in my con- 
fidence in thee, this will be a joy to my enemies, so that 
they will clap their hands and cry, 'where now is thy God?'" 
Thus also Moses remonstrated with the Lord God in the 
desert, saying that if he destroyed his people this would 
be a joy to the Egyptians and a matter for their derision, 
from which would follow that his own name would finally 
be dishonored. (See Num. xiv. n — 19). 

18. In like manner may also we say: "Dear Lord 
God and Father, thou knowest how the world will rejoice 
if it can cause us to sin and follow its manner of life; thou 
knowest how jubilant the devil would be if thou forsake 
us and leave us in our sins. But thou dost not desire — 
dost thou? — that our enemies should get such a joy." 
That is the right way to lay hold of God's own honor, 
and if the Lord would not help for any other reason, still 
for the sake of the honor of his own name he would do so. 
It is a matter of a father's honor to help his child if he can; 

with the metaphor carried still further, to be humble, piously- 
patient, meek, mild, gentle. The adjective receives all these varied 
meanings. But keeping in mind the original idea of the verb, to 
be low, it seems best to use the word lowly as the adjective ex- 
pressing the greatest comprehensiveness in its metaphorical 
sense, as well as to the state of mind or feeling about oneself 
{low ox lowly in mind, i. e. humble, meek, patient, etc.), as also to 
one's social condition or outward circumstances {low or lowly in 
respect of others, i. e. poor, needy, suffering, oppressed, helpless). 
The Hebrew word is never used in a morally bad or contemptible 
sense, as are sometimes the Swedish eldndig and the English low, 
miserable, wretched, and the like. (Cf. Ps. ix. 12, 18; x. 12, 17; 
Prov. hi. 34; xvi. 19; 2 Sam. xxii. 36, "thy gentleness", or con- 
descension, said of God; Is. Liv. 11, "afflicted", being the word 
mostly used in the Psalms and the Prophets; Zee. ix. 3, "lowly", 
about Christ). Where it may seem necessary, in order more 
clearly to bring out the comprehensive idea of the term, whether 
in the Author's text or in Bible passages quoted, some of the more 
or less synonymous English words will be placed in juxtaposition 
within brackets, as in §7, page 13. — J. O. P. 



24 SECOND MEDITATION. 

and if he does not, then the whole world looks at him and 
considers him a bad father. Such facts are real rocks for 
our poor prayers to rest on. Even if I am unworthy, and 
my prayer is poor, yet the fact stands there, that if the Lord 
does not help me he is preparing my enemies a joy, and is 
bringing dishonor on his own name. But, surely, this he 
will not do. If at times it even looks like it, — neverthe- 
less, do not be misled. In the case of Israel in the wil- 
derness it many times seemed as if the Lord had been 
minded to destroy his people, but he never did. He chast- 
ened them, yea, at times he punished them terribly, but 
still the covenant with Abraham he always maintained. 
Likewise, when the Lord Jesus was bound and crucified, 
then all his enemies were jubilant, and it looked altogether 
certain that God had forsaken him. But their joy was 
short. So also it will often look very sad for the people 
of God, really as if the victory belonged to the enemies; but 
be assured, their triumph will be short. "Rejoice not against 
me, O mine enemy: when I fall I shall arise", says Micah 
(vii. 8). The Lord bringeth to naught the counsel of the 
enemies: he maketh their devices of none effect. (Cf. Ps. 
xxxiii. 10). But to us he says: "Be still, and know that I 
am God." (Ps. xLvi. 10). "I will plead and maintain your 
cause; trust me." 

19. Therefore it is here further said (verse 3): "Yea, 
none that wait on thee shall be ashamed."* This is a 
definite promise of God, repeated in many places, and con- 
firmed by many examples in the Scriptures. Thus says 
David in another Psalm (xxxiv. 5): "They looked unto 
him, and were lightened: and their faces were not ashamed'' 
["shall never be confounded." Revised Version]. Thus 



* Thus properly rendered in the Engl. Revised Version. 
The Swedish is like it, only it has the word corresponding to 
"for" instead of the one for "yea". The sentence is by no means 
a prayer, or a wish, as the Authorized Version has it, but a strong 
affirmative declaration. — J. Q. P. 



VERSE THIRD. 25 

says Isaiah (xlv. 17): "Israel shall be saved in [or, by] the 
LORD with an everlasting salvation: ye shall not be ashamed 
nor confounded world without end." Thus says Paul 
(Rom. ix. 33): "Whosoever believeth on him shall not be 
ashamed." It has never happened and can never happen 
that they who trust in the Lord shall be brought to shame, 
[that is, disappointed, deluded, deceived, which is the 
meaning of the Hebraistic expression to be ashamed, put 
to shame, caused to be ashamed, or, brought to shame']. 
They may, indeed, have to go through dark valleys where 
it will seem as though they were forsaken; but ashamed 
they shall never be made. When Abraham, after receiving 
the promise, was suffered to go many years and vainly 
wait; when, after having received the son of promise, he 
was commanded to sacrifice him; then indeed it looked 
dark, but he was not put to shame. When Joseph was 
sold by his brethren, became a slave in the house of 
Potiphar, was cast into prison, and was made to sit there 
for years, then indeed it looked dark; but he was not put 
to shame. When the malefactor, or thief, hung upon the 
cross ready to die, then surely it looked dark as to his sal- 
vation; but he turned to him who was hanging at his side, 
to the man whom God had ordained to be the Saviour of 
the world, and he was not put to shame. 

20. In short: It is impossible for him who trusts in 
the Lord to be put to shame. For such a one has a distinct 
promise of God, and until the promise comes to naught 
he cannot be put to shame. Though now his faith may be 
weak, yet the promise of God is strong; and if we look 
through the history of God's kingdom of grace we shall 
find persons without number who have feared that they 
would be caused to be ashamed, but not a single one who 
really became ashamed. Nay, if only one such had been 
put to shame, then. the devil would be stronger than God, 
and the hope of all would then be lost eternally. It has in- 
deed looked so wretchedly gloomy for the saints, that Asaph 



26 SECOND MEDITATION. 

has been constrained to ask: "Hath God forgotten to be 
gracious? hath he in anger shut up his tender, mercies?" 
(Ps. Lxxvii. 9), — that also Jeremiah has felt bound to 
complain: "My strength and my hope is perished from the 
LORD" (Lam. iii: 18; according to the Old Swedish: "My 
hope is gone, that I shall ever be with the Lord"). But 
always has this promise conquered at last: "The needy 
shall not alway be forgotten, nor the expectation of the 
poor [the lowly, the afflicted] perish for ever" (Ps. ix. i8> 
Revised Version). Even if the saints have forgotten the 
promise of God, and have doubted, yet God has always 
remembered what he has spoken. When Joshua was about 
to die, he said to the people: "Ye know in all your hearts 
and in all your souls, that not one thing hath failed of all the 
good things which the LORD your God spake concerning 
you; all are come to pass unto you, and not one thing hath 
failed thereof." (Josh, xxiii. 14). And after the troubles and 
doubts and miseries and sorrows of this present time are 
all over, we shall in heaven very likely say to Joshua: "You 
were right. We did not always believe it, and for that 
reason brought on ourselves much needless suffering. Now 
we see what fools we were. Not one thing has failed or 
remained unfulfilled. The Lord has kept his word in all 
things. Yes, his faithfulness has been greater than our 
faith, otherwise we would not be in heaven now." Where 
we have a definite promise of God's word, there we can be 
sure and safe. Though heaven and earth pass away, not a 
single letter of that word shall be blotted out. 

21. Therefore the lowly [the Lord's poor and afflicted 
ones] ought to take courage and be of good cheer. You need 
not be great, strong, or powerful in order to overcome in all 
things, and finally reach in safety the eternal rest of God. 
For this is the promise: "JEvento your old age I am he; 
and even to hoar hairs will I carry you: I have made, and 
I will bear; even I will carry, and will deliver you'\ thus 
saith the Lord (Is. xlvl 4). And again: "I will not fail 



VERSE THIRD. &*] 

thee, nor forsake thee"; "I will never leave thee, nor forsake 
thee" (Josh. i. 5; Heb. xiii. 5;Deut. xxxi. 6,8). And again: 
"He shall deliver the needy when he crieth; the poor 
[lowly, distressed, afflicted] also, and him that hath no 
helper. He shall have pity on the poor and needy, and 
the souls of the needy he shall save." (Ps. Lxxii. 12, 13). 
And again: "No one shall snatch them [my sheep] out of my 
hand." (Joh. x. 28, Rev. Ver.). And again: "Behold, he 
that keepeth Israel shall neither slumber nor sleep. The 
LORD is thy keeper." (Ps. cxxi. 4, 5). And again: "Fear 
not, little flock; for it is your Father's good pleasure to 
give you the kingdom." (Luke xii. 32). — Are you sinful 
and unclean — what more? It is God's will that you shall 
have the kingdom. Are you weak, yea, really fainting — what 
more? When he carries you, you will advance, and reach 
your destination equally well. To lie upon another and 
allow oneself to be carried — there is no great strength 
needed for that. If only he who carries is strong, then 
there is no trouble for the weak: they are all right. And he 
is strong — the Lord of hosts, who carries his people upon 
mighty arms. But his arms are his promises, and they are 
strong enough to carry home all the poor and lowly ones. 
Even if their misery were greater than it is, even then the 
promises would as little totter as a bridge of stone totters 
by a fly walking over it. 

22. Therefore, hold out, you poor and afflicted one, 
you who are trudging about, wondering how at last it will 
be with you. There is no danger. The Lord upholds 
you with the right hand of his righteousness. (See Is. xlL 
10). Your repentance, your prayers, your faith — all, all 
are wretched, and ought to be better. But one thing is still 
good, to wit: the faithfulness of God. When you cannot 
depend on your own faith, then lay yourself on the faith- 
fulness of God. Have you not received his definite word? 
Has he not laid all your sins on his only begotten Son? 
And now do you think it is all over with both his word 



28 SECOND MEDITATION. 

and his work? No; keep on still a little while. If, however, 
you let go, he will still hold on to you. "Ye shall be borne 
upon the side", he says. [Is. lxvi. 12, — according to the Old 
Swedish: "in the bosom"; according to the New Swedish: 
"in the arms"]. And as surely as God is faithful and sin- 
cere, so certainly will you too be obliged at last to 
confess something like this: "In thee, O Lord, this poor 
man trusted, and has not been made ashamed." Wait only 
a little while, then you .will see. There is earnestness and 
sincerity in the promises of God. "None" , it is said, 
''none shall be ashamed that wait on the Lord." Nay, the 
mountains shall indeed depart, and the hills be removed; 
the sun shall be turned into darkness, and the moon into 
blood; the stars shall fall from the firmament — yea, 
incredible things shall happen; but of those who wait on 
the Lord none shall be ashamed — no, not one. For 
such is the promise, and its security is the faithfulness of 
God. 

23. "But", says our text further, "the wicked despi- 
sers shall be made ashamed." [Thus according to the Old 
Swedish Version].* "The wicked despisers", or, as the 
expression in the original text really means, "they who are 
faithless without cause" ,f they are such as do not at all 

* The English Authorized Version has the sentence errone- 
ously in the form of a wish or prayer: "Let them he ashamed 
which transgress without cause." The Revised Version is right 
in making the sentence declarative, thus : ' They shall be ashamed 
that deal treacherously without cause." See further in the next 
note. — J. G. P. 

f In the Hebrew the word here translated "faithless", in the 
Auth. Ver. "transgress", in the Revised "deal treacherously", is 
the one generally used by the sacred writers to express the idea 
of a wife faithlessly forsaking her husband, or a husband his wife, 
or one friend the other; then metaphorically of a soul or a people 
faithlessly forsaking God, who according to a well-known and 
expressive Biblical metaphor is regarded as a husband. (Cf Ex. 
xxi. 8; Jer. iii. 8, 20; v. 11; Hos. v. 7; vi. 7; Mai. ii. 11, 14). Now, 
this being the underlying figure in the Psalmist's exprestion, it 



VERSE THIRD. 29 

care about the Lord, nor his covenant [of spiritual marriage, 
to be their God, their Lord, and husband]. Of such the 
world is full. They care neither about God's law, nor 
God's grace; they have no sorrow for their sins, neither 
any joy in the Lord. Nay, on the contrary, they rejoice 
in their ungodly life as if it were all right and well. These 
also have a kind of hope, but it will be brought to everlast- 
ing shame. They, even they, expect to be saved, but their 
expectation will fail them. That they are sure and sincere 
in their hope will not help them. They are building their 
house on the sand, and it will be of no avail that they are 
fortifying and making thick and strong the walls: the fall 
of the house will thereby be all the heavier, and the loss 
the greater. It is determined in heaven that their hope 
and joy shall end in destruction and terrors. This they 
do not expect; for if you tell them so, they mock at such 
language. But alas, all will come to pass as God has said: 
— the outer darkness with weeping, and gnashing of teeth, 
with no change, with no hope! — a worm which does not 
die, and a fire which is not quenched! Woe! Woe! O poor 
soul, whither are yon going? 

24. No human tongue can express, and no human 
understanding can grasp the terribleness of that which is 
here called, "shall be ashamed". Think: when two shall 
be grinding at the mill, the one shall be taken, the other 
left; when two shall lie in one bed, the one shall be 
taken, the other left; when they who here have been defiant 
and mighty shall cry to the mountains, ''Fall on us!" and 
to the rocks and hills, "Cover us, and hide us from the 
wrath of him that sitteth on the throne!" — [see Luke xxiii. 

is easy enough to understand the added phrase, "without cause". 
In the case of a wife forsaking her husband (or vice versa) there 
might be a cause, a real and sufficient cause, e. g., unchastity, 
adultery, etc. ; but here in the case of a person or a people forsak- 
ing God, it is doing so "without cause", it is "transgressing", 
or "dealing treacherously", or being "faithless", without any 
reason at all. — J. G. P. 



30 SECOND MEDITATION. 

30; Rev. vi. 16] — that will indeed be a terrible day! But 
it is coming — and it is coming as a thief upon all who 
dwell on the earth. Just as the deluge came: No one was 
expecting it, but nevertheless it came. Noah indeed 
preached about it, but they scoffed at his talk — until the 
flood came, and then it was all over with them. While 
they were laughing, it was coming, and their laughter was 
turned into agony and lamentations. "The wicked despi- 
sers", "they who were faithless without cause", were brought 
to shame. Thus speaks the Lord. O . that you would 
bethink yourself while it is time, you who are going on in 
sin, without caring for restraint, or hindrance! Perhaps 
you are thinking that you will repent when you are draw- 
ing near to death, for few are they who desire at last to 
die in their sins, — but alas! how you are letting the devil 
deceive you! There is hardly any snare with which he has 
led so many souls to hell as by his whispering to their 
hearts, "It is indeed right and necessary that you be con- 
verted; but yet there is time enough." We'll see if he 
sometime with this snare will not have you too in hell! 
You hope for the best, but your hope shall perish forever; 
and he who has here during the time of grace deceived 
you, he will not help you then, but will laugh at your ruin. 
Perhaps you think it is not so dangerous. For as they 
who catch living creatures are always intent on so arrang- 
ing things, that the creatures shall not think it is dangerous, 
so does also the devil. He knows that the better he can 
thus arrange matters the more will he be apt to capture. 
Alas, alas! the day of your destruction is drawing nearer 
and nearer. Yes, perhaps you will soon be in it. Poor 
soul, where are you going? Behold, the compassionate 
heart of Jesus is open. It is yet the day of salvation. 
O that you knew the day of your visitation! 

25. However, it is not only these outwardly wicked 
despisers, the careless and faithless children of this world, 
who shall be ashamed. Paul knew of a people who had 



VERSE THIRD. 31 

"zeal for God" and sought "to establish their own right- 
eousness" and thus seemed to be anything but wicked 
despisers (Rom. x. 2, 3); but still at last they would be 
ashamed. Our Lord himself knew of such as would pro- 
phesy in his name, would in his name cast out demons, 
and would do other wonders; and yet they should find the 
door of heaven closed (Matt. vii. 22, 23). He knew of 
virgins who went out to meet the bridegroom and were 
so like the true virgins that their falseness did not become 
manifest until the day when the bridegroom came, — and 
then it was too late (Matt. xxv.). He knew and pointed 
out a man in Ephesus, a bishop, of whom he testified, "I 
know thy works, and thy labour, and thy patience, and how 
thou canst not bear them which are evil: and thou hast 
tried them which say they are apostles, and are not, and 
hast found them liars: and hast borne, and hast patience; 
and for my name's sake hast laboured, and hast not faint- 
ed," — and still that man was one of those who would be 
ashamed, if he did not repent (Rev. ii. 1 — 5). So very 
serious the matter may be. 

26. But what, then, is the reason why even such 
perish? Nothing else than this, that they have not subject- 
ed themselves to the righteousness of God, but have been 
seeking to establish their own, and thus have been resting on 
a foundation which has not stood the test. They have not 
been poor sinners who have realized their need of life 
through the flesh and blood of Jesus, and of having all 
their righteousness in the forgiveness of sins; but they 
have been pious in their own eyes, as the Lord said to the 
lukewarm church in Laodicea: "Thou say est, T am rich, 
and increased with goods, and have need of nothing'." 
O that God might betimes open their eyes! There are in 
the midst of us a people, pious and earnest, but whose 
peace does not really rest upon the blood of Jesus, but 
rather upon their own repentance, their own signs, and 
evidences, and experiences, etc. They jnay also be so 



32 SECOND MEDITATION. 

earnest, that the true children of grace may in their eyes 
appear as "wicked despisers". But with all this they them- 
selves are nothing but "wicked despisers", "faithless ones 
without cause", captives in a false spirituality, children of 
the bondwoman, — such as shall be ashamed eternally. 
O that they might consider! But when they are told of 
this, they become enraged, and think that we judge arro- 
gantly. May God help them. It is terrible to think of their 
ruin. When Paul saw such he had "a continual sorrow in 
his heart", so that he could have wished himself "accursed 
from Christ" if by such a loss to himself he could have 
helped them. (See Rom. ix. 2, 3). 

27. Finally, there are also many who with the mouth 
indeed make a good confession and praise the gospel, who 
also know how freely and boldly to judge of Pharisees and 
other enemies of grace, but still are themselves strangers 
to the life of faith in the Son of God. All their evangeli- 
calness is outward, sits on the surface, and is a self-assumed 
and with self occupied matter. From their words and 
judgments it would seem as if none were so concerned 
about the gospel as they, none so sure and sincere as they 
in judging of what is and what is not the gospel, of who is 
and who is not a true, living Christian, etc. But at the 
same time their hearts are altogether unacquainted with 
any real sorrow for sin and any real peace in Jesus. Their 
evangelical confession and profession they hold as a shield 
against the word which demands life in Jesus and a walking 
in the Spirit. Just as the afore-mentioned persons think 
that one strikes at them as soon as the word "Pharisees" 
is uttered in their hearing, so these last-mentioned persons 
think that one strikes at them as soon as they hear any- 
thing said about the work of the Spirit, about life, about 
sanctification and good works. And while the former, by 
the language of Scripture concerning good works, at once 
seek to defend themselves against the judgment of the 
gospel upon the children of the bondwoman, the latter 



VERSE THIRD. 33 

use the gospel as a breastwork and shelter against the words 
of Scripture concerning life and fruit. If one say anything 
to them about their danger, then it is so far from one's 
seeing on their part any fear of the Lord or any conscious- 
ness of their need of earnestly investigating the matter, 
that on the contrary they begin to suspect, and express 
misgivings about, the soundness in gospel truth and the 
evangelicalness of the one who thus speaks to them. Oh! 
it is a terrible condition; it is such, that it makes one desire 
to weep tears of blood, — it does indeed make one feel so, 
when the devil is seen thus deceiving dearly bought souls 
and leading them astray, the one hither, the other thither. 
While the one is resting in his self-wrought repentance, 
sorrow, prayer, etc., the other on the contrary is resting 
in his self-invented evangelicalness. But one thing they 
both have in common, to wit: they always thrust away 
from themselves such questions as, "Have you also life in 
Jesus? And are there any signs which afford evidence that 
you are living a Christ-like life?" Behold, these are "the 
wicked despisers", "they who are faithless without cause." 
God grant that among those who praise the gospel no 
such hypocrites might be found! But they are there also, 
are usually bold and confident, but God looks into their 
hearts. Oh! they shall be made ashamed, and perish. But 
this they do not anticipate. May God open their eyes 
before it is too late. 



THIRD MEDITATION. 
Lord, lead me in thy truth. 

28. After David had set forth the inexpressible securi- 
ty of the faithful and the terrible doom of the ungodly, or 
the faithless, he continues and prays thus (in verse 4): 
"Shew me thy ways, LORD; teach me thy paths." By 
"ways" and "paths" of the Lord he means God's truth. 
This we can see as well from the words which immediately 
follow, "Lead me in thy truth", as also from many other 
passages. Thus he says in another place: "Teach me thy 
way, O LORD; I will walk in thy truth" (Ps. Lxxxvi. 11). 
Hence, in this prayer there is contained, in the first place, 
the important teaching, that man cannot find the truth 
through his own studies and endeavors, but only through 
the revelation of God, through his showing and teaching 
the truth. This also the experience of all times makes 
clear, as when learned and acute theologians and doctors 
are found walking in the thickest spiritual darkness, yes, 
in darkness so thick that even truth seems to them to be 
error, if it, the truth, manifests itself in spirit and life. "The 
natural man receiveth not the things of the Spirit of God: 
for they are foolishness unto him." (1 Cor. ii. 14). And 
even if he committed all the Scriptures to memory, still 
he would not apprehend the truth. There are many of 
whom it is said that they have grown gray in the service 
of truth, and yet they have apprehended nothing of the 
truth. 



VERSE FOURTH. 35 

29. In the second place, over against the fact just 
stated, the very simplest souls are seen to be able to 
apprehend the truth and to live upon it. And so they do 
though they lack all that is regarded as learning, or art, or 
acuteness. Yes, wherever the gospel makes progress, 
there it is just the unlearned common people who first 
apprehend and receive it, even as the Lord says: "I thank 
thee, O Father, Lord of heaven and earth, because thou 
hast hid these things from the wise and prudent, and hast 
revealed them unto babes." (Matt. xi. 25). True, there is 
still much ignorance in such, so that wiseacres, theselfim- 
portant, and the pretentious can easily with their question- 
ings ensnare them and bewilder them; but at heart they live 
upon the truth, — and that is the main thing. In their hearts 
they have apprehended the truth better than in their heads. 
Thus it was in the time of Christ on earth. It was not 
the scribes of this world, the leaders and the teachers of the 
people, who apprehended the truth. No, they were stone- 
blind to it, whilst publicans, harlots, fishermen, and simple 
country people understood and accepted it. Of such it 
is said in Luke vii. 29: "And all the people that heard 
him [to wit, John], and the publicans, justified God, .... 
but the Pharisees and lawyers rejected the counsel of God 
against themselves." Thus it was also in the time of 
Luther. While the Universities and theologians condemned 
him, artisans, laborers, farmers, women, children, and 
other simple people believed him. Thus it happens also 
in the present time. The learned muse, and cogitate, and 
talk, and write, and determine, just as the blind man does 
about colors. In the meanwhile the Lord is showing the 
simple-minded his covenant (Ps. xxv. 14); they live upon 
it, they rejoice in it, they go to heaven by it. And God 
be praised for that. 

30. This then is the sum: It depends wholly on the 
revelation of God — on God's showing us — if we are to 
learn to know his ways and truth. This we also confess 



$6 THIRD MEDITATION. 

in the "little catechism" [by Luther], where we are taught 
to say, "I believe that I cannot by my own reason or 
strength believe in Jesus Christ, my Lord, or come to 
him." By the acuteness of his understanding man has 
been able to search the most hidden things of nature, but 
the way of life no one has found without revelation. And 
yet that way is so simple, that when it is revealed one can- 
not wonder enough that it was not seen before. Reason 
has never been able to find any other way than this: — 
do good works, and be pious, so that God may be satisfied. 
This is seen also in all the ways of the world, for however 
wickedly the world lives, it comforts itself by believing 
that it has some piety, and some good works, and beneath 
all a good heart. There is no one who does not think 
but that he has some "good side" in which he can find 
comfort. 

31. Do you therefore desire to find the truth, then 
there is no other course for you to take than that you in 
your blindness turn to the Lord, as David here does, and 
beseech him to show you the truth, his ways, his paths. 
And as quickly as the truth again becomes obscure to 
your vision, then take the same course over and over 
again. Never expect that the truth will be equally clear to 
your eyes at all times. No, if you really live in the truth, 
then surely the devil will many times bring you into such 
darkness and such confusion that you will see no opening, 
and you will feel as if the ground was shaking under your 
feet. And that not only in questions of little importance, 
but just in the most essential and important points. If you 
then come to these and wish to investigate them with your 
reason, you will feel as if entirely torn to pieces. There- 
fore, here also is no other course than to commend the 
matter to God, and say: "My dear Lord God, show me 
thy ways, and teach me thy paths, and lead me in thy 
truth. Thou seest how my heart is full of doubt and 
unrest, and finds no opening through the darkness. I 



VERSE FIFTH. 37 

indeed desire to understand thy truth, but I cannot; the 
more I labor for that end the deeper becomes the dark- 
ness. Lord, have mercy upon me, and enlighten my eyes; 
otherwise 'I shall become like them that go down into the 
pit'", etc. This is to open the heart to the Lord; and all 
at once, perhaps unexpectedly, the Lord will in his good 
time assure your heart again. And then you will even 
understand the matter more clearly. It is the darkness 
of the heart which causes the understanding not to appre- 
hend the truth. Therefore, it is only in the degree that 
the darkness of the heart is scattered, that the understand- 
ing sees the truth. For this reason, Paul, also, in speaking 
of the Jews (2 Cor. iii. 16), says — not thus, "If they exert- 
ed their understanding", — no, but thus: — "When they 
[or, it — that is, the heart] shall turn to the Lord, the vail 
shall be taken away." 

32. But David adds (verse 5): "Lead me in thy truth, 
and teach me." He desires not only to know the truth, 
but he desires help to be able also to walk in the truth. 
This is the right disposition for a disciple. Because, just 
for this reason do the children of God desire to know the 
truth, that they may live by and walk in the truth. Rightly 
to believe in the Lord, to love, obey, and serve him — 
this is what their hearts desire. Knowledge cannot satisfy 
their souls. On the contrary, it is often just their sorrow 
that they must say: "Indeed I see and understand the 
matter well enough; but this is my great dread and misery, 
that it seems as if I had everything merely in the head, 
while the heart seems hard and dead as a stone." Such a 
sorrow does not enter into the experience of those to 
whom Christianity is only a moral lesson, or a task; such are 
secure, satisfied, and rendered dull in their knowledge, and 
never understand the weakness and the complaint of God's 
lowly ones. It is the work of the Spirit alone when a man 
begins from the heart to desire the truth, so that it is his 
sorrow that he experiences so little of it in his heart. 



38 THIRD MEDITATION. 

33. But walking in the truth, this takes place when 
the heart lives in a daily experience and practice of the truth 
in all things. Hence, it is walking in the truth when I 
not only, according to the word of God, or from the expe- 
rience of others, or from some old experience of ray own, 
know and can speak of sinfulness, and of the misery which 
comes from sin, and of this or that soul-trouble; but when 
I myself also am daily living in the experience that I am 
a poor wretched sinner who daily needs to come to the 
cross of Christ for cleansing, yea, not only come to, but 
constantly dwell at, the cross. To know of these experien- 
ces in the lives of God's children, or to remember one's 
own old experience when the need of the blood of Jesus 
was truly felt on account of one's own sin, — this is some- 
thing entirely different from continously living in that ex- 
perience. May God open our eyes, that none of us may be 
secretly sleeping on — into death. For if the Lord does not 
continually keep our conscience awake, it will not be long 
before we are benumbed and rendered senseless. O Lord, 
let us know the truth about ourselves. Lord Jesus, keep 
us awake. 

34. Further, walking in the truth is also this, that 
you not only know about faith in Jesus, but that you your- 
self also daily live in fellowship with him, so that you 
sincerely believe in him, and are assured in your heart that 
he is your Lord, whom God has raised from the dead and 
ordained to be your Saviour, in order that you may cling 
to him, and have righteousness and life in his blood by 
faith alone, without any your own merits. For thus daily 
to purify and strengthen the conscience and to keep at 
peace with God, thus simply to lean upon and rest at the 
cross of Jesus, this is the true exercise of faith and a real 
walking in the truth. For on this account the Lord Jesus 
has become our Saviour, not that we might only know this 
fact, and then perish, but that we might believe in his 
name, and then live. And this especially the anxious and 



VERSE FIFTH. 39 

trembling souls ought to consider, such as constanly go 
about full of fear that it may be an error, or something 
wrong, if they thus simply rest on Jesus and daily believe 
that they have in his blood cleansing from all their sins. 
It is so far from its being an error, that on the contrary it 
just belongs to the walking in the truth. And as certainly 
as you desire to walk in the truth, so does God earnestly 
want you to exercise such a simple faith as this, that you 
daily and hourly come to the cross with all your sins, and 
that you against all your fancies and all your feelings allow 
the fact to be told you, and allow yourself to rest upon 
that fact, to wit: that Jesus Christ is your Saviour, who on 
behalf of God has redeemed you and washed you clean 
from all your sins. For the true faith is nothing else than 
such a simple trust in God for the forgiveness of sins 
through the blood of Jesus. 

35. This, also, we can see from many of the examples 
in the Holy Scriptures. When the prodigal son believed 
in a full and free forgiveness, then he walked in the truth. 
(Luke xv.). When the sinful woman in the house of 
Simon heard and believed the words, "Thy sins are forgiven" 
(Luke vii.), then she walked in the truth. When the woman 
who had committed adultery, who according to the law of 
Moses ought to have been stoned, heard and believed that 
the Lord Jesus did not condemn her, but forgave her all 
her misdeeds, then she walked in the truth. (John viii.). 
When David after his fearful sin with Bathsheba heard 
and believed the prophet's word, "The Lord hath put away 
thy sin," then that too was a walking in the truth. (2 Sam. 
xii.). For, to let grace be worth more than works, to let 
the blood of Jesus be of more consequence than all sin, 
to let God's plan of salvation signify more than all one's own 
unworthiness, to let the word of God be of greater value 
than the learning of the Pharisees and the schools, — that 
is to walk in the truth; but to hold out in such a faith 
daily and hourly until death, that is daily and hourly until 



40 THIRD MEDITATION. 

death to walk in the truth. And that you daiiy walk in 
the truth and continue therein until the end of your life, 
that surely pleases God. But to depart from the cross, 
and on account of your sin remain away from it, as if sin 
had dominion over grace, that is to deny the gospel and 
the truth, and it displeases God even though it appears 
right to you. Therefore, as has been said, if you would 
walk in the truth, then take all your sin to Jesus, for in 
every case it is true that his blood cleanses from all sin, 
from premeditated and unpremeditated sin, from gross and 
refined sin, from present, past, and future sin. And for 
the heart to abide in and by what is true, that is to walk 
in the truth. 

36. Again, it is to walk in the truth, when you not 
only know the will of God about a holy life, but also allow 
his word in this matter to go to your heart, so that when 
you hear how God desires you to be humble, chaste, for- 
giving, gentle, meek, faithful, honest, and the like, you 
then exercise yourself in these things, so that you do not 
suffer the flesh to rule, but that you fight against it; but if 
you have fallen, so then that you may at once rise up again, 
confess your sins, and begin anew. Behold here a few 
examples: If your brother has sinned against you, then 
will the devil forthwith be on hand to stir up wrath in you. 
Then it belongs to the walking in the truth, that you do 
not let the devil rule, but, on the contrary, that you be 
friendly towards your brother, reprove him, and forgive 
him, and thus wash his feet. Likewise, when you have 
sinned against your brother, and the devil would hinder 
you from confessing your sin, then again it belongs to the 
walking in the truth, that you do not let the enemy rule, 
but that you humble yourself, even if it be hard for you 
and cost something, and say: "My dear brother, I have 
done wrong; forgive me, and let it be forgotten." When 
you, as a master or mistress, have poor servants, and you 
are provoked to impatience and spite, then, behold, it is 



VERSE FIFTH. 41 

to walk in the truth if you for the sake of the Lord exercise 
yourself in patience, and reprove them with gentleness, and 
endeavor to help them to become better, so that they will 
see that you really wish them well. Further, if you are a 
servant and are tempted to be unfaithful, gainsaying, lazy, 
spiteful, or to sin in any other way, then at once remember 
that it belongs to the walking in the truth not to give place 
to the devil, but to overcome him, and so to conduct your- 
self, that the Lord can look upon you with pleasure. And 
if it seems to you that your master or mistress is hard and 
difficult to get along with, then let the fact that you are 
serving the Lord and not man, and that he will reward 
you, be of greater consequence to you. In short: whatever 
position you may be in, it belongs to the walking in the 
truth, that you act and walk as if you had the Lord 
personally and in a living manner before you, yes, as if 
you had to do with him and no one else. 

37. Likewise, if you have to do with brethren who 
are in error and are going wrong either in life or in under- 
standing, in doctrine or in practice, and the devil tempt 
you to judge harshly and to condemn them, then rather 
see how you can instruct them, reprove them, comfort 
them, pray for them, cover up their faults, and explain 
everything most charitably. And if they will not at once 
allow themselves to be corrected, or put right, be patient, 
just as you see how the Lord had patience with his disciples, 
and as you know how he must daily have patience with 
you. For if you allow yourself to be provoked to wrath 
you gain nothing, but if you carry on the matter in love 
and in a gentle spirit, then perchance you can gain and 
save your brother, so that he will through all eternity thank 
you for your efforts. As Paul says: "Brethren, if a man 
be overtaken in a fault, ye which are spiritual, restore such 
an one in the spirit of meekness." (Gal. vi. 1). But if you 
see that in this matter you have sinned, then honestly con- 
fess your sins, and pray God for forgiveness, and for grace 



42 THIRD MEDITATION. 

hereafter to walk differently and better. Lo, when you 
do thus, that also is walking in the truth. 

38. Finally, it is also a walking in the truth, that you, 
when death comes, do not become frightened at it, but 
that you then commend your soul to the Lord Jesus, as 
Stephen did when he cried: "Lord Jesus, receive my spirit." 
(Acts vii. 59). Death may indeed many times seem dread- 
ful to you, and the devil will not cease to hold up before 
you your sins, the judgment, and the wrath of God. But 
do not you follow the lie, but continue in the truth, and 
let your heart be assured that the Lord Jesus has conquered 
even that enemy, so that he cannot harm you, as Paul 
says: "O death, where is thy sting? O grave, [Hades, i.e., 
hell, death-dominion], where is thy victory?" (1 Cor. xv. 
55). But if still your heart is despondent, then straighten 
yourself up again by the word of God, and let nature have 
its course that you must die and become earth again. The 
Lord Jesus will raise you up at the last day, and you shall 
then receive a new, glorified body, pure and free from all 
sin. For so he has promised, and his promise is the truth 
itself, and when you therefore in life and in death cling to 
him and his promise, then that also is to walk in the truth. 

39. Now David prays that the Lord would lead, or 
guide, him in the the truth. For such a walking in the 
truth, as that of which we have spoken, is not possible 
unless the faithful Lord leads us. In the same moment he 
would let go his hold on us we would be lost. For there 
are so many enemies who lie in wait for the children of 
God, with the purpose of alluring them out of the way, and 
so many stumblingstones over which they may so easily 
fall. Against such enemies and difficulties they could not 
help themselves alone, or by their own power. There are 
the ungodly who at times persecute them with hatred, 
lies, calumnies, and the like, at times try to ensnare them 
through craft and feigned friendship. There are also all 
kinds of things in this world that may be stumblingblocks, 



VERSE FIFTH. 43 

like goods and money, trade, offices, professions, and such 
like, with which even a Christian must have to do, and 
which easily distract or too much occupy the mind, so 
that the heart is drawn away from the walking in the truth. 
If we have success in what we undertake, at once the 
things of this world are apt to become delightful and 
precious; then the he-art can be so bewitched as to make 
us forget that we are strangers here, yea, we may begin .to 
enjoy the world, begin to be satisfied, covetous, and torpid, 
or insensible to spiritual things, so that we can neither 
with fear and trembling use this world, nor with longing 
and joy look forward to the hope of salvation. If, on the 
contrary, we experience adversity, then the heart is at once 
ready to fall into "the sorrow of the world" which, if it be 
permitted to have its course, "worketh death." (2 Cor. vii. 
10). In short: If the Lord did not lead his own by the 
hand they would never alive get through the snares which 
this world puts in their way. 

40. In addition to all this comes the devil, who fills 
the heart with all kinds af doubts and contradictions, by 
which he seeks to make it weak and wavering, in order 
afterwards to lead it away into carnal security or sheer 
despair. Thus he did with Judas, whom he ensnared and 
led step by step into such security, and finally from that 
step into despair and eternal death. Thus, also, he did 
with Eve, whose heart he first made wavering through 
doubts of God's word,whereupon he led her, and through her 
also Adam, and thus the whole race, into the fall. There- 
fore, also, it is said of this enemy, that "he walketh about, as 
a roaring lion, seeking whom he may devour" (1 Pet. v. 8), 
that he goes forth "to deceive the world" and "the nations" 
(Rev. xii. 9; xx. 8), yea, that he at times "transforms him- 
self even into an angel of light." (2 Cor. xi. 14, cf. Revised 
Version). For the devil cannot bear the truth, because 
he is "the father of lies". For this reason he does all he 
can to annihilate the truth or to hinder men from believing 



44 THIRD MEDITATION. 

in the truth. For this reason he also hurls into their 
hearts his fiery darts. For this reason he, through all kinds 
of enticements to sin, seeks to bring them to fall. For this 
reason he raises up all kinds of sects, schisms, parties, 
errors, false new doctrines, and other such like things, in 
order that, on the one hand, the ungodly may not see the 
truth, and, on the other hand, that the church of God may 
be rent asunder, and unsuspecting souls be confused and 
led captive into the tricks and notions of men. But if 
God nevertheless brings his truth into the light, then he 
roars like a lion, then he too cries out against "new doc- 
trine", "error", "heresy", etc., yea, misleads even many of 
the children of God, so that they unknowingly fight against 
the truth. Thus he did when the Lord Jesus and his 
apostles began to preach the gospel; thus he did when 
God through Martin Luther brought again into light the 
doctrine of the justification of sinners through faith, etc. 
Then he raised a hue and cry,just as ifno one were ever more 
concerned for the truth and pure doctrine than he. This 
same method he pursues at all times. Behold, therefore, 
if God did not lead his own by the hand, then the enemy 
would at once swallow them up. 

41. Finally, also our own heart and natural reason 
lie in the way against the truth; and this circumstance is 
the severest hindrance to the walking in the truth. For 
our heart does always err as to the right way. At times, 
on the one hand, it leads on into carelessness; at times, 
on the other hand, it drops down into the works of the 
law. In the eyes of man's depraved nature there is nothing 
more unreasonable than the simple evangelical truth that 
the justification of sinners is of grace without the works 
of the law, and that true godliness arises from man's be- 
ing freed from the law, yea, from his being dead to the 
law. Directly contrary to this, the theology of the natural 
heart reads thus: "If you are to hope for the grace of 
God you must do good works and be pious, and if you 



VERSE FIFTH. 45 

are to have true piety you must moderate and limit this talk 
about free grace, and, instead of that, strongly urge the 
works of the law, and bind the conscience under the law." 
God alone knows how many there are who once began 
in the Spirit, but at last through the seductions of their 
own hearts have suffered shipwreck, and have perished. 
But if the soul remain steadfast in the freedom of the gospel, 
then, on the other hand, it will not be long before the 
temptation comes to regard it as something tiresome and 
bitter daily to crucify one's flesh together with its affections 
and lusts. And lo, all at once we may find ourselves 
caught in a careless and slumbering state of life, where 
we have altogether forgotten how we ought to walk in imi- 
tation of Christ, and with a holy life adorn his precious 
gospel. Then comes the faithful Spirit of God, and re- 
bukes and awakens the soul; but straightway there will be 
another voice whispering in the heart, saying: "Now look 
here, it will not do to go on in this way; no, you must 
hold yourself to the law, otherwise you will fall into wan- 
tonness and indifference." In short: "The hearU's deceitful 
above all things, and desperately wicked" [or, "defiant and 
dejected"],* as the prophet says. (Jer. xvii. 9). Now on 
the right hand, now on the left hand, it is prone to go out 
of the way. And if the Lord did not lead his own by the 
hand they never would remain in the truth. 

* The Author (P. W.) gives here the Swedish of the German 
translation by Luther, which, as often, is here very expressive 
in the use of strong antithetical words: "Es ist das Herz ein 
trotziges und verzagtes Ding." The Hebrew does not indeed say 
just that in exactly corresponding words, but the idea can easily 
he extracted from the words rendered "deceitful" (meaning also, 
"bound up", "enclosed", "inaccessible") and "desperately wick- 
ed" (literally, "severely sick", hence, dejected, despondent, etc., 
— then, as to morals, "profoundly corrupt"). — J. G, P. 



FOURTH MEDITATION. 
"Thou art the God of my salvation." 

42. After we have, in the foregoing, been shown how 
impossible it is for the children of God to keep themselves 
in the truth, David goes on further to show us the sure 
ground, which can make the children of God confident 
that they, in spite of their weakness and the power of their 
enemies, shall be preserved in the truth. "For", says he 
to the Lord, "thou art the God who he/pest me" [thus ac- 
cording to the Swedish Old Version], or, as the words of 
the psalmist really run: "Thou art the God of my salvation" , 
that is, the God upon whom my salvation depends, the 
God from whom my salvation comes. As if he would say: 
"Lord God, I have no other helper, neither can I help 
myself; therefore I expect everything from thee, since 
thou callest thyself my Saviour." This is the true simpli- 
city of faith which in the highest degree pleases the Lord. 
For if any one haspromised help to another, and that other 
one trusts him because of his word, then this trust pleases 
him, and it becomes an important matter for him to see to 
it, that that other one shall not be put to shame in his trust 
and confidence. In the same way it does certainly well 
please the Lord, that sinners esteem his word so much 
that they confide in him, and in right good earnest regard 
him as their Saviour. The simpler and firmer their confi- 
dence is, the better it is and the more good it does. Just 
as you see children in the simplest way leaning on their 



VERSE FIFTH. 47 

parents and expecting from them clothing, food, help, and 
counsel; so do also you in like manner, and say in your 
heart: "Behold, he is my Father, the dear Lord God in 
heaven, and he surely sees that I cannot help myself, or 
get along by myself, but must then go astray unless he 
leads me; besides he has also promised and said that he 
will guide me with his eyes in the way which I shall go, 
yea, lead me in the paths of righteousness for his name's 
sake (see Ps. xxxii. 8; xxiii. 3), — and so I can indeed be 
calm; and so I can with joy eat, drink, and work, sleep 
quietly, and die in peace, — and verily, what more do I 
need?" Therefore, you must not read these words of David 
as though they concerned David only, but so that you 
may learn how you too ought to consider God, not as an 
executioner, or tormentor, but as a father who has under- 
taken to save you altogether freely, without any your pay- 
ment, and who for this purpose also has sent to you his 
only begotten Son with authority, power, and command- 
ment to redeem you, by his blood, from all sins, from 
death, and from the power of the devil, to ~arry you upon 
his shoulders and to bring you into the eternal rest. 

43. Well, then, let this now be said to you, so that 
you may hear it and act accordingly: Whatever need and 
danger you may get into, wherever you need a Saviour, then 
at once take right hold of the Lord Jesus. For him God 
has sent to be a help to you, and has said: "Trust him; he 
is the man; he will do it." If you are in or get into bodily 
trouble, then remember that he is the God of your salva- 
tion. Do your sins oppress you, then remember that he is 
the God of your salvation. Have you been slumbering, and 
are now waking up, and are seeing your dangerous condi- 
tion, then remember that he is the God of your salvation. 
Have you fallen into any sin, then remember that he is 
the God of your salvation. Do you feel your heart to be 
fickle and hesitating, so that everything is to you in a 
whirl, then remember that he is the God of your salvation. 



48 FOURTH MEDITATION. 

Are you a backslider, and do now see how fearful is your 
position, then remember that he is the God of your salva- 
tion. Are you afraid of death, then remember that he is 
the God of your salvation. In short: Whenever it seems 
dark, and it sounds in your heart, "What are you now to 
do?" then answer: "I will go to the God of my salvation." 
44. The ancients had the beautiful custom of giving 
the Lord their God all kinds of titles by which they indi- 
cated what they were expecting of him. Thus David calls 
him his "glory", his "refuge", his "fortress", his "rock", his 
"consolation", his "portion", his "joy", his "inheritance", 
his "hope", "the horn of his salvation", his "strength", 
etc. Thus also Isaiah calls him "the Lord that hath 
mercy", a "redeemer", "the One mighty to save", etc. Thus 
also Jeremiah calls him "the saviour in time of trouble",etc. 
This they did in order to encourage their hearts to a truly 
simple faith and trust in him. For they knew right well 
how difficult it was for them to retain in their hearts the 
true image and picture of him. In this they give also us 
an example, how we ought to let it be certain in our hearts, 
that the Lord is naught else than a father who seeks only 
this, to wit, how he may help and save, how he may "seek 
that which has been lost, and bring again that which has 
been driven away" (Ezek. xxxiv. i6),"strengthen that which 
is weak or sick, preserve, support, and comfort his own 
in all their afflictions and wretchedness, raise them up 
when they have fallen", etc., etc.; yes, who is so disposed, 
that his heart, at the sight of our misery, fairly breaks be- 
cause of compassion, so that he hardly knows how he 
shall act, in order that he may do us some real good. As 

he himself says: "Is Ephraim my dear Son? I do 

earnestly remember him still: therefore my bowels are 
troubled for him; I will surely have mercy upon him." 
(Jer. xxxi. 20). And again: "When I passed by thee, and 
saw thee polluted [weltering] in thine own blood, I said 
unto thee when thou wast in thy blood, Live; yea, I said 



VERSE FIFTH. 49 

unto thee when thou wast in thy blood, Live." (Ezek. xvi. 
6). Therefore, also, the Lord likens himself to a hen with 
chickens, a shepherd, a father, a mother, a bridegroom, 
etc., in order that wherever you see any one who loves, 
who cares for, who has compassion on another and does 
good to him, or her, then you may know that this all is only 
a weak reflection of the heart which dwells in your — 
your own God, the God of your salvation. 

45. I once read a narrative of a young Brahmin in 
India who had embraced the faith in the Lord Jesus. 
But overcome by the persecutions of his relatives, he went 
to the idol-priest, and desired to be received back into the 
religion of his fathers. The idol-priest answered that he 
would go and ask his god about the matter. After a while 
he returned from the inner part of the temple, and said: 
"My god says that you cannot be received back into his 
worship unless you first solemnly forsake and abjure the 
God of the Christians." The distressed young man trem- 
bled, but fell, and renounced the God of the Christians. 
Then the idol-priest went again into the temple, but in a 
little while returned, and said: "My god says to me, 'you 
must not take back into my service [as a brahmin, or 
priest] the young man, for although he indeed has for- 
saken the God of the Christians, yet the God of the 
Christians has not forsaken him.' " Yes, God be praised! 
It is not so easy for the God of the Christians to forsake 
his own. 

46. Such a picture of God we have not by nature, 
but on the contrary we represent him to ourselves as one 
who is not specially interested in us, as one who may, 
likely, be gracious to us if we are pious and good, but who 
can also as easily cast us away when we sin. For who 
indeed is he that, when he has sinned and fallen, thinks 
so well of God as that his heart is bursting because of 
compassion, just as a mother's heart is accustomed to do 
when she hears anything sad about her child? Who now 



50 FOURTH MEDITATION. 

is he that, when he feels his heart is full of unbelief and 
uncleanness, thinks that God is occupied with the thought 
of helping him, just as the Lord Jesus after his resurrection 
hastened to his disciples to help them out of their unbe- 
lief and need? Who indeed is he that, when he awakens 
out of his sleep of sin and degradation, thinks that there 
is joy in heaven before God and his angels, yea, that the 
Father already runs to meet him with open arms and a 
fervent heart? Who, again, is he that, when the Lord re- 
sorts to the use of the rod, believes that back of this rod 
is a heart which thinks in this way: "My poor child, it 
pains me that I must strike, but I am determined .to save 
you, if possible; and if I cannot do it in any other way, 
then I must try this"? No, by nature we do not thus 
think of God; but thus he would teach us to think when 
he in his word opens to us his heart and permits us to 
look into his real nature and disposition. 

47. Would we accurately see how true it is that the 
Lord is the God of our salvation, then we must compare 
his word with his works. And let us now ask ourselves 
only about the things the Lord has done for us. Who is 
it that so loved the world, that he gave his only begotten 
Son? It is the God of your salvation. Who was it that 
in the fullness of time cast all your sins on the only Son, 
and let him taste death for you, in order that you in his 
blood might have an open fountain for the cleansing of 
you from all your sins? It was the God of your salvation. 
Who was it that in the time of your unbelief for years had 
patience with you, who despite your ungodliness waited for 
your repentance, yea, who lay in wait for you in order to 
catch you and give you life? It was the God of your salva- 
tion. Who was it that felt his fatherly heart filled with joy 
when you in the far-away country determined to go home and 
confess your sins? Who was it that then ran to meet you, 
fell on your neck, and kissed you, and did not deal with 
you according to your sins, but forgave you your wrong- 



VERSE FIFTH. 51 

doings, and clothed you in the new robe? It was the God 
of your salvation. Who is it that ever since has had pa- 
tience with you, given you clothing, house and home, wife 
or husband, children, health, and all that you have? Who 
is it that daily has comforted you in your trouble, chastised 
you when you needed such treatment, daily has carried 
you in faithful fatherly arms, protected you in all your 
ways, so that you still live, and this all in spite of all your 
unbelief, in spite of all your remissness, in spite of all 
your sins? It is the God of your salvation. Who is it that 
has promised to carry you "even to your old age, and 
even to hoar hairs," [that is, until you become old and 
gray], yes, even through death and into the new Jerusa- 
lem? It is the God of your salvation. And he who in all 
and everything intends to keep his word — it is the God 
of your salvation who thus intends to do. 

48. Oh! is it not blessed to have such a God? Of 
this David sings: "I laid me down and slept; I awaked; 
for the LORD sustained me" [or, "sustaineth me." Rev. 
Ver.]. (Ps. iii. 5). And again: "I will both lay me down in 
peace, and sleep: for thou, LORD, only makest me dwell 
in safety." (Ps. iv. 8). Of this another psalmist sings: 
"Yea, the sparrow hath found an house, and the swallow a 
nest for herself, where she may lay her young, even thine 
altars, O LORD of hosts, my King and my God." (Ps. 
Lxxxiv. 3). Yes, just think how safe and restful it is to 
lean on the God of our salvation, and to know that in his 
heart there rule only pure thoughts of peace, only thoughts 
of salvation, — that is the true rest. To see how his 
heart yearns, yea, has been broken because of his yearning, 
for the rescue of the fallen and lost children of man, so 
that he has not spared the only begotten One, who from 
eternity was in his bosom, — this gives peace in life and 
death; and a person can thus begin to be able to look up to 
the God of his salvation, and to say, "Abba, dear father." 
Of this Isaiah says: "Doubtless thou art our father, though 



52 FOURTH MEDITATION. 

Abraham be ignorant of us, and Israel acknowledge us not: 
thou, O LORD, art our father, our redeemer, thy name is 
from everlasting" [the last part of the verse is better 
rendered in the Rev. Ver.: "thou .... art our father; our 
redeemer from everlasting is thy name"]. (Is. Lxiii. 16). O 
that God might open our hearts to see a glimpse of his 
glory! 

49. But David adds further: "On thee do I wait all 
the day" [according to the Swedish: "daily do I wait for 
thee"']. As if he would say: "Dear Lord, even if thou 
tarriest, still I cannot turn towards any other quarter, but 
will any way keep on waiting for thee. For thou art 
nevertheless the God of my salvation." In these words 
David shows us that he too, like almost every other saint, 
had to experience that the Lord at times so conducts him- 
self as if he had "forgotten to be gracious", and would no 
longer give heed to our distress and our cry. From such 
experiences come such cries of the saints as these: "O 
LORD, attend unto my cry, give ear unto my prayer .... 
incline thine ear unto me." (Ps. xvii. 1, 6). "O LORD, 
the God of my salvation, I have cried day and night be- 
fore thee: Let my prayer enter into thy presence; incline 
thine ear unto my cry: For my soul is full of troubles, and 
my life draweth nigh unto Sheol [the dominion of death, 
or the death-world]. I am counted with them that go 
down into the pit; I am as a man that hath no help: cast 
off among the dead, like the slain that lie in the grave 
whom thou remeinberest no more; and they are cut off 
from thy hand." (Ps. Lxxxviii. 1 — 3, Revised Version). 
"Why standest thou afar off, O LORD? why hidest thou 
thyself 'in times of trouble?" (Ps. x. 1). "How long wilt 
thou forget me, O LORD? for ever? How long wilt thou 
hide thy face from me? How long shall I take counsel in 
my soul [that is, in vain form plans of escape], having 
sorrow in my heart daily?" (Ps. xiii. 1, 2). Yes, thus also 
Jeremiah complains: "He (God) hath biiilded against me, 



VERSE FIFTH. 53 

and compassed me with gall and travail [that is, with 
bitterness and distress] .... He hath hedged me about, 

that I cannot get out Also when I cry and shout [or, 

call for help], he shutteth out my prayer. He hath en- 
closed my ways with hewn stone; he hath made my paths 
croocked" [that is, made even the smallest ways of escape 
impassable, useless], etc. (Lam. iii. 5 — 9). And Asaph asks: 
"Hath God forgotten to be gracious? hath he in anger 
shut up his tender mercies?" (Ps. Lxxvii. 9). And one of 
the sons of Korah exclaims: "My tears have been my meat 
day and night, while they continually say unto me, 'Where 
is thy God?' .... I will say unto God, my rock, 'Why hast 
thou forgotten me?' " (Ps.xiii. 3, 9). Of such lamentations 
of the saints the Bible is full, and from them you are to 
learn that it is nothing new which is happening to you if 
you, also, at times must thus complain. No; this is God's 
method of dealing with his saints, in order that they may 
learn how helpless they are without him. 

50. But these words of David further teach us how 
we are to behave when the Lord hides his countenance; 
namely, that we then must not despair, and give up all as 
lost, but persevere and wait. As the prophet says: "They 
that wait upon the LORD shall renew their strength." (Is. 
xl. 31). And again says David: "Wait upon the LORD: 
be strong, and let thine heart take courage; yea, wait thou 
on the LORD." (Ps. xxvii. 14, Revised Version). The 
Lord has not forgotten his promises. "Behold, I have 
graven thee upon the palms of my hands", saith he. (Is. 
XLix. 16). Prescribe to him no place, no way, no time, 
but leave all such conditions to him, and in the mean- 
while let it suffice you, that he graciously thinks of you, 
and mercifully looks after you, and powerfully upholds 
you, so that no evil may overwhelm you. But if the devil 
comes and asks how you can believe that the Lord gra- 
ciously thinks of you when all looks as if he purposed 
leaving you to die in your distress, then, nevertheless, do 



54 FOURTH MEDITATION. 

not fear. For the Lord is still the God of your salvation; 
this he has said, and thus it will remain. "The word of 
the Lord endureth forever" (i Pet. i. 25), not a single word 
can fail. Say therefore to him: "Dear Lord God, my 
Father, indeed I do not understand how it is now, but I 
see how thou hast spoken, and how thou for my sake hast 
sacrificed thine only begotten Son, in order that I may 
live by and in him. Now I have no other course than to 
trust in thy word and work, for thou art the God of my 
salvation, thou and none other. Therefore I will still re- 
main with thee, although it looks as though thou didst 
wish to get rid of me. Lord, to whom should I go, if I leave 
thee?" 

51. There perhaps the devil will come again and 
say: "Yes, right enough, if only you had not sinned, and 
had not been so full of unbelief! But now it is altogether 
your own fault; you have sinned against and in spite of 
grace, and sometime there must be an end to God's pa- 
tience, and his righteous judgment will fall upon you." — 
But do not you permit yourself to be frightened, but con- 
fess your sins and that you are well worthy of the Lord's 
letting his judgment strike you; but nevertheless do not 
give way, but hold on to the gospel, and be assured that 
the Lord is still the God of your salvation. For so he is 
at all events; and no general, duke, or prince, can be as 
jealous of his titles as the Lord God is jealous of this 
title, "the God of your salvation." But even if you are not 
thus assured, still do" not give up altogether, but try to 
hold on to the fact as well as you can. But even if you 
cannot hold on to it, still just look towards it. For al- 
though God would fain have you to believe, yet all is not 
desperately hopeless because your faith happens to fail. 
For the faithfulness of God holds good nevertheless. And 
if you doubt, still he does not doubt, that he is the God of 
your salvation; if you do not understand the matter, still 
he understands it; and when your faith is gone, he must 



VERSE FIFTH. 55 

still see to it that his truth shall endure any way. If a 
child forgets or doubts its father's promise, yet the father 
must not forget it or let it fail. Well, is it not wonderful: 
A thousand times the children of God may think it is all 
over with them, but nevertheless they cannot so altogether 
give up, that they do not still reach forth their hands for 
something, and sigh, "O that he would yet have mercy on 
me, and subdue my sins!" It is as if they were to grasp a 
pole which has been covered over with a strong kind of 
glue. When they become so tired of holding on, that 
they seem to be unable to keep their hold any longer, 
then they cannot get loose, for their hands stick fast in the 
glue. Thus really do their poor hearts sit fast in the God 
of their salvation. The Lord has bound them to himself 
forever. 

52. In such a way of thinking about the God of 
our salvation we ought diligently to exercise ourselves, 
especially in seasons of long continued darkness. There- 
fore, when the Lord year after year suffers you to live in 
bodily affliction, — cling to it then. When persistent temp- 
tations plague you, yea, often even knock you over, and 
you pray and cry, but year after year it seems to you that 
no help appears, — cling to it then. It is just then that 
you need it. When it looks as though the Lord had given 
you "over to a reprobate mind, to do things which 
are not fitting", just as if you were "sold under sin", — 
cling to it then. And if at times it even grows dark be- 
fore your eves, — cling to it then nevertheless. But, as 
we have already said, if you cannot cling and cannot hold 
on, know then that the Lord is still the God of your sal- 
vation. Indeed, " 'the mountains shall depart, and the hills 
be removed; but my kindness shall not depart from thee, 
neither shall the covenant of my peace be removed/ saith 
the Lord that hath mercy on thee." (Is. Liv. 10). The 
Lord has thus spoken, and it will not repent him. He 
has not been disappointed in you; he knew all about you, 



56 FOURTH MEDITATION. 

already on the day when he determined to send his oniy 
begotten Son to wash you clean in his blood. You may 
rely on that. He is the God of your salvation, and a God 
who "has pity on the poor and needy, and will save the 
needy and him that hath no helper" (Ps. Lxxii. 12, 13), — 
such a God is he; and as long as you need such a God, 
cling to him. What you do not understand, that he un- 
derstands; and when all is accomplished, you too will un- 
derstand it. 



FIFTH MEDITATION, 
"Remember, LORD, thy tender mercies." 

53. David continues here to speak with the God of 
his salvation. And he says (verse 6): "Remember, 
LORD, thy tender mercies and thy lovingkindnesses; for 
they have been ever of old" [according to the Old Swedish: 
" Think, Lord, of thy mercy, and of thy goodness which 
has been since the beginning of the world"'] . By the good- 
ness of God, or, as it here really stands, "the grace of 
God", is meant, that the Lord desires to do us good with- 
out any merit or worthiness of ours at all; and by the mercy 
of God is meant, that the Lord desires to do good even 
to the wretched and sinful. For our Swedish word "barm- 
hertig" [like the German "barmherzig"~\ really means, 
having a heart in one's barm (that is, breast, or bosom), 
for such as are in need, whether they have come into such 
a condition through their own fault or through the fault 
of others.* And such is the mercy also of our God. 
That the Lord would do good to the good, this nature 
itself understands, for it is nothing more than what it can 
effect, or accomplish. For sinners also love sinners. But 
that he desires to do good to the wretched and miserable, 

* Thus also the English word "merciful" implies a heart or 
breast full of mercy, that is, pity, compassion, tenderness; from 
the Latin word miseratio, which later was strengthened into 
misericordia, tender-heartedness, a hearty feeling of pity and 
sympathy for the wretched (Latin, miser). — J. O. P, 



58 FIFTH MEDITATION. 

and that though they themselves have caused their misery 
through their own sin, this transcends all nature's power 
of thought. Therefore, by nature no one ever thinks thus 
of God. But thus says the Lord Jesus: "He (God) is 
kind unto the unthankful and to the evil." (Luke vi. 35). 
But that he is kind to them, what else is this than that he 
desires to do them good? Consequently, God desires to 
do good even to the evil, to the guilty.- This sounds un- 
reasonable, but it is nevertheless true, and that is the 
main thing. It is just what we need. Yes, thus also 
David says: "The LORD is good to all: and his tender 
mercies are over all his works." (Ps. cxlv. 9). And "all" 
— that means all; that includes great and small, Jews and 
Gentiles, good and bad, prophets, apostles, Pharisees, 
scribes, publicans, and harlots. Even if you be the worst 
man or woman, nevertheless you belong to the "all". 
Therefore, also, the Lord cries, "I have spread out my 
hands all the day unto a rebellious people." (Is. lxv. 2). 
All the day — yes, all the day — without intermission, 
and that to the ungodly, to those who even hate the light! 
Yes, he is good to all, and has no pleasure in the death 
of any sinner, but desires every one to turn and live. 
(See Ezek. xviii. 23, 32; xxxiii. 11; 1 Tim. ii. 4; 2 Pet. iii. 
9). "Look unto me, and be ye saved, all the ends of the 
earth", says he. (Is. xlv. 22). "I will rejoice over them 
to do them good." (Jer. xxxii. 41). 

54. But if we would rightly understand the grace of 
God, then must we consider how he has manifested it. 
Works are always the things which best explain words. 
Behold, when our first parents had sinned, how the Lord 
then came, and sought them out, and reproved them, and 
spoke to them the first gospel. For he desired for them 
that which was good. When Cain had murdered his 
brother, then the Lord came, and sought him out, and 
reproved him. But when Cain said, "And it shall come 
to pass, that every one that findeth me shall slay me," then 



VERSE SIXTH. 59 

the Lord replied, "Whosoever slayeth Cain, vengeance 
shall be taken on him sevenfold." (Gen. iv. 14). For the 
Lord desired also for him that which was good. When 
David had sinned by adultery and murder, then God 
sent Nathan to him in order to reprove him, and lead him 
into a right course, and forgive him his sins. For he de- 
sired for him that which was good. When the people of 
Israel had sinned, God gave them into the hands of their 
enemies, in order that they might know and feel their sins; 
but he always brought them back again. For still he de- 
sired for them that which was good, and was not minded 
to destroy them. Yea, thus he himself says by Isaiah: 
"For the iniquity of his covetousness was I wroth, and 
smote him: I hid me, and was wroth, and he went on fro- 
wardly in the way of his heart. I have seen his ways, and 
will heal him: I will lead him also, and restore comforts 
unto him and his mourners." (Is. Lvii. 17, 18). 

55. But most clearly do we see the grace of God in 
the giving and delivering up of the only begotten Son. 
Therefore, also, it is said: "Grace and truth came by Jesus 
Christ." (John i. 17). In the Old Testament there was 
indeed grace, just as the light from the sun shows itself in 
the dawn, even before the rising of the sun; but the sun 
itself, grace itself, arose upon the world for the first time 
through Jesus Christ. All the works of God do indeed 
bear witness to the grace and goodness of God. That 
"he maketh his sun to rise on the evil and on the good, 
and sendeth rain on the just and on the unjust" (Matt. v. 
45), this indeed testifies that he desires that which is good 
both for the just and the unjust. But like as the light of 
the stars disappears when the sun rises, so do all other 
works of God pale in comparison with this: — he has not 
spared his only begotten Son, but delivered him up for us 
all. (Rom. viii. 32). There was once an earthly father 
who had a prodigal, a lost son. The poor son had spent 
during an absence of his father a great sum of the public 



60 FIFTH MEDITATION. 

money which the father had charge of, and before he 
returned home the son had left the country. The father was 
in despair, and did everything he could, in order to find out 
whither his son had gone. He desired lor him that which 
was good, for the criminal young man was still his son. 
Finally, through another person, the father 'learned that 
his son was in a foreign land and was there suffering want. 
And what did he then do? He had compassion on him 
and sent him money, in order that he might come home. 
This was good, this was doing good, and here you see a 
little tip of the great heart of God. That the son had squan- 
dered the money, — that was indeed very grievous; however, 
the father was ready to sacrifice still more, if he could 
only get him home again. For he still desired for him 
that which was good. And what else has God done? 
When he had poured out upon us all the treasures of his 
goodness, and we through the fall had wasted all of them, 
then he sacrificed still more, the most precious he had, 
his only Son, in order to raise us up and bring us back 
again. For he still desired for us that which was good. 

56. If we go further and look at the way the Lord 
Jesus acted towards sinners when he walked here upon 
the earth, then in that we again behold the tender mercies 
of God. For thus he himself testifies: "He that seeth me 
seeth the Father." (John xii. 45; xiv. 9). Thus the epistle 
to the Hebrews testifies: "Jesus is the brightness of his 
[God's, the Father's] glory, and the express image of his 
-person." (Heb. i. 3). Hence, what we see the Son do, 
that testifies as to how the Father is disposed. When an 
openly sinful woman came and laid herself at his feet in 
Simon's house, then he absolved her and let her go in 
peace. (Luke vii.). This was the mind of the Father. 
When Peter had denied him, then the Lord turned and 
looked upon Peter, not with eyes full of wrath, but with 
eyes full of mercy, for such was the mind of the Father. 
(Luke xxii. 55 — 61). With such eyes also the Father looked 



VERSE SIXTH. 6 1 

upon Peter in the same moment. Yes, already before 
Peter's fall had happened, the Lord had prayed for him, 
that his faith might not fail. (Luke xxii. 32). And on 
Easter morning he sent, through angels, a special greeting 
to Peter. Peter had lied, and then used imprecations and 
oaths that he told the truth. Still the Lord desired for 
him that which was good. When a malefactor, in the 
eleventh hour, turned to Jesus with the prayer, "Lord, re- 
member me when thou comest into thy kingdom", then 
he obtained with him the same day a glorious entrance 
into paradise. (Luke xxiii. 39 — 43). The Lord still de- 
sired for him that which was good, even though he was a 
robber, or malefactor. For such was the mind of the 
Father. When the Lord was on his way into Jerusalem, 
and thought of the wretched city's hardening of its heart 
and its fast approaching destruction, then his heart was 
broken because of compassion, so that he sat down and 
wept. (Luke xix. 41 — 44). O, how much good he desired 
for the pitiable city! When they had nailed him to the 
cross, his first words were: "Father, forgive them; for 
they know not what they do." (Luke xxiii. 34). Listen: 
not, "Condemn them," — nay; he desired for them nothing 
evil, — but, "Forgive them." These are words which 
show that he still desired for them that which was good. 
When Saul as a violent persecutor was on a journey for 
the purpose of destroying the church of God, then the 
Lord met him, cast him down, raised him up, and gave 
him grace and apostleship. Now, when you see such 
things, remember that you are seeing the mind of the 
Father. O, how like unto his Father was the only begotten 
Son! 

57. Yes, let us come a little closer. How has the 
Lord acted towards you? There was a time when you 
were careless and unconcerned about your soul. You 
did not care about the Lord, but strove only for the things 
which belong to the world; yes, perhaps you were bitter 



62 FIFTH MEDITATION. 

against the word of the Lord, and against those who con- 
fessed his name; perhaps you were living also in such 
sins as unchastity, profanity, drunkenness, pride, hatred, 
or some other abomination. And now, how did the Lord 
act towards you in the meanwhile? He gave you days of 
grace, one right after another, called for you through his 
word, knocked at your heart time and again, was always 
thrust back, but still always returned, and did not leave 
you until you opened your heart and allowed him to do 
you good and to forgive you all your sins. Say, what do 
you see in this, if not that the Lord is good? And ever 
afterwards, during the time which has since passed, when 
he has been patient with you, daily forgiven you your sins, 
reproved you, raised you up, and comforted you, brought 
you at one time down to the grave [to Sheol, the death- 
dominion], and at another time brought you up again 
(i Sam. ii. 6), — what else do you see in all this than that 
the Lord is good? 

58. Now, perhaps, you are complaining and saying: 
"Yes, that is all true; so it has been in time past, but now 
again I have sinned and have fallen most horribly, and 
now I am driven from the face of God. It is impossible 
for me to be saved, for now I have come to this, that I 
even doubt all the word of God, and often think that God 
is unmerciful, yea, am one moment provoked at him, and 
the next I doubt if there be a God. Now it is impossible", 
etc. My dear, where is that written? Your heart says all 
this, but where has God said it? While he still has patience 
with you and is still giving you days of grace, and does 
still let such words stand as, for instance, this about his 
Christ, the Messiah, "He shall have pity on the poor and 
needy, and the souls of the needy he shall save" (Ps. 
Lxxii. 13, Revised Version), what else does all this attest 
than that the Lord still desires for you that which is good, 
still thinks of having compassion upon you and of subduing 
your iniquities and of casting all your sins into the depths 



VERSE SIXTH. 6$ 

of the sea? (See Mic. vii. 19). Why, behold, you do him 
an injustice when you will not believe this. For, to be 
good and yet not to be believed, that cuts deep into his 
heart. And from such want of belief you yourself fare 
ill. For thereby you are tormenting yourself "in sore 
travail." (Eccles. i. 13). But saved and blessed you shall 
be, for the Lord, the God of your salvation, wills it and 
shall do it, because he is still good and desires for you 
that which is good. 

59. Of this goodness and mercy of God David says 
that "they have been ever of old" [according to the Swedish, 
"from the beginning of the world"], or, as the words 
literally read, "For of eternity they are" [that is, they are, 
or, have been, — in the Hebrew there is no verb at all in 
this clause, — a part of eternity; they have existed in, be- 
longed to, and come down from, eternity]. These are in- 
deed mighty words; they say as much as this: Such has 
been the mind or disposition of God throughout all eter- 
nity, — namely, to be merciful and gracious. Consequently, 
it is neither through any work Of your own nor through 
the work of any one else that the mercy and grace of 
God have come into existence. No; all that you ever in 
any way may have done or can do — that always comes 
after the mercy and grace of God. And all that God has 
in Christ done is a fruit and result of his mercy and grace. 
Therefore, to work and labor in order to render God 
merciful and gracious, that is a foolish business. But 
such is nature's way of thinking, to wit: "God cannot be 
merciful and gracious unless we by good works merit his 
being and showing himself such." Hence it happens that 
the whole world goes along relying on its good works, its 
good heart, and the like; hence it happens that the slaves 
under the law can go on for years laboring to work up 
what they call a right kind of sorrow for sin, a right kind 
of repentance, and a right faith. For they think that God 
cannot be gracious to them before they have these quali- 



64 FIFTH MEDITATION. 

fications. That they can have a God who is and has 
been merciful and gracious from eternity, why, that is so 
far from all their thoughts, that they fairly think it must 
be loose and dangerous doctrine to say or believe anything 
such. But if God through his gospel succeeds in getting 
the sinner loose from his own works by directing him to 
Christ, then the heart so easily settles down in the fancy 
that at any rate it is through Christ's work that God has 
become gracious; yea, even living and true children of 
God can be such strangers to their Father, that they fairly 
grow giddy, and fancy that they lose all sure ground for 
the mercy and grace of God if they give up the thought 
that it is through the death and obedience of Christ that 
God has become gracious to sinners. That the grace of 
God is of and from eternity, yea, that it was in conse- 
quence of this grace of God that Christ tasted death for 
all, this they indeed behold written in the word of God. 
But it does not enter into their hearts. That it neverthe- 
less must be on account of work or merit that God is 
gracious, this seems so clear to their hearts, that they fear 
to let the words of God mean just what they say as written. 
Think: a God who is gracious from out of eternity, — a 
God who out of eternal grace sends forth his Son, not 
that the Son may make the Father gracious, but that he 
may cleanse us from our sin by his blood and lead us 
home to the Father again — oh, how foreign to our hearts 
is this picture of God! But so it is written of the mercy 
and grace of God: "Of eternity they are.' 1 Dear friend, 
hasten to give your Father some hearty, simple thanks for 
this. He has not deserved that your eye should be evil 
because he is so good. (See Matt. xx. 15). 

60. But as the mercy and grace of God have been 
of [or, from out of] eternity, so they will endure even 
to and throughout eternity. For so it is written, "Thy 
mercy, O LORD, endureth for ever" (Ps. cxxxviii. 8); and 
the word which the psalmist uses also in that place is tfi§ 



VERSE SIXTH. 65 

same as the one found here, and properly means "grace". 
Likewise it is said in Ps. cvi. i: "O give thanks unto the 
LORD; for he is good: for his mercy (more correctly, his 
grace) endureth for ever." In Ps. cxviii. are repeated 
five times the words, "His mercy [grace] endureth for 
ever"; and in Ps. cxxxvi. the same words recur twenty- 
seven times: "His mercy [grace] endureth for ever." God 
is much concerned that we should know and make use of 
this. Therefore he speaks of it incessantly. When we, 
therefore, see any one laboring to make God gracious, 
then we are to say to him: "Dear brother, you err; the 
grace of God is not to begin now, but has been of and 
from eternity." When we see any one who is awakening 
out of sin, and fears that it is too late for him to be saved, 
then we are to answer: "The grace of God endureth for 
ever." When we see a Christian who, in consequence of 
long continued spiritual drought, or in consequence of 
some great fall into sin, fears that it is all over with the 
grace of God, then are we to say: "Dear brother,- it is yet 
far and long to the end of God's grace, for it endureth for 
ever." And if we ourselves come into the like need and 
the like doubt, then ought also we to let the same words 
be said to us. For it pleases God that we be obedient to 
his gospel. Therefore David says: "The LORD taketh 
pleasure in them that fear him, in those that hope in his 
mercy" [or, "grace"]. (Ps. cxLvii. n). Listen: He not 
only barely allows it; no, — he takes pleasure in it, to wit, 
in this, that sinners put their trust in his grace, and that 
as long as his grace lasts, that is, forever. Therefore, 
persevere in trusting: — hold out, hold out; for it pays to 
hold out. 

61. Now, David says: "Remember, O LORD, thy 
tender mercies" [according to the Swedish: "Think of thy 
mercy"]. As if he said: "Dear Lord, what will become 
of thy mercy and grace, if thou now dost not help me, but 
lettest me be put to shame?" Thus the saints often hold up 



66 FIFTH MEDITATION. 

before the Lord his attributes, his words, and his works, as 
supports for their prayer. Thus David elsewhere says: 
"My heart holds before thee thy word."* (Ps. xxvii. 8). 
In the same way also Jacob reminded the Lord of his 
promises the night when he trembled to meet Esau. For 
then he cried and said: "O God of my father Abraham, 
and God of my father Isaac, the LORD which saidst unto 
me, Return unto thy country, and to thy kindred, and I 
will deal well with thee, [or, "I will do thee good", — 
Rev. Ver.] : I am not worthy of the least of all the mercies, 
and of all the truth, which thou hast shewed unto thy 
servant; for with my staff I passed over this Jordan; and 
now I am become two bands [companies]. Deliver me, 
I pray thee, from the hand of my brother, from the hand 
of Esau: for I fear him, lest he will come and smite me, 
and the mother with the children. And thou saidst, I will 
surely do thee good," etc. (Gen. xxxii. 9 — 12). In the 
same way we too can now use the promises of God, so 
that we quite frankly and unaffectedly say: "Dear Lord 
God and Father, thou hast indeed caused it to be said to 
us through thy word, that thou art our Father and De- 
liverer; so do see to it now that thou dost not let thy word 
fail, but that thou as a father helpest and deliverest us." 
Yes, still more: We can appeal not only to his word, but 
also to his works which he by Christ has done. There- 
fore, also, the Lord tells his disciples to pray to the Father 



* Thus according to the Old Swedish Version, which, like 
the German of Luther, undoubtedly gives the true sense, though 
it is more of a paraphrase than a translation. Literally, according 
to the Hebrew, the words run: "To thee says my heart — 'seek 
ye my face' — : thy face, O Jehovah, will I seek"; that is, "In 
answer to thy words, 'Seek ye my face', my heart says to thee: 
Thy face", etc.; or, "To thee, — at thy call, 'Seek ye my face',— 
my heart says: Thy face, O Jehovah, will I seek." The Engl. 
Auth. and Rev. Versions give good sense, but in a weak form of 
expression: " When thou saidst, Seek ye my face; my heart said 
unto thee, Thy face, LORD, will I seek." — J. G. P. 



VERSE SIXTH. 6j 

in his name. But to pray in the name of Jesus is to plead, 
not what Jesus has done in our stead unto the Father, but 
what the Father through Jesus has done for us, so that we 
say: "Dear Father, do indeed graciously remember, or 
think of, not only what thou hast promised, but also how 
thou for our sakes hast delivered up thine only Son, and 
how this thy Son has borne all our sins and has gone down 
into death for them; behold, what would now become of 
all this thy work, if thou didst not help us, but didst leave 
us to perish?" 

62. But, then, does God need to be reminded of his 
words and works? Does he not remember and think of 
them without being reminded? Answer: God indeed does 
always remember what he has spoken and done, but to 
our hearts it often seems as if he had forgotten it all. 
Therefore, sure enough, it is a little improper that we, 
instead of praying God for grace for ourselves to remem- 
ber his promises and works, on the contrary remind him 
of them, just as if he, and not we, were in danger of for- 
getting them. But God thus condescends to allow us such 
liberty of thought and expression on account of our weak- 
ness; yea, he is even pleased to have us pray so. For he 
sees, however, back of it all, that the heart in such a 
prayer supports itself upon his word and work, or that it 
is at least endeavoring to be able thus to support itself. 
And this pleases him well. Yes, it is just in order to 
exercise us in such confidence, that he at times withdraws 
himself and appears as if he would not have anything to 
do with us, yea, even as if he would altogether destroy us, 
though all the while his heart is burning with desire to 
help us. As the Lord said to Thomas: "Blessed are they 
that have not seen, and yethave believed." (John xx. 29). 
Therefore, it is to him even a joy when we do not allow 
ourselves to be frightened by such strangeness of his, but 
rather, as it were, capture him by his own works and 
words, — oh, how gladly he then allows himself to be 



68 FIFTH MEDITATION. 

conquered! In this way Moses strove with the Lord when 
he, the Lord, spoke and acted as if he would destroy the 
people. Moses then stepped in between, and remonstrated 
with him, telling him how the Egyptians then would revile 
his name, and also how the promise which he had given 
to Abraham, Isaac, and Jacob, and the oath which he had 
sworn to them, would come to naught. But when Moses 
had spoken thus, then God yielded. "And the LORD re- 
pented of the evil which he thought to do" [better: "which 
he said he would do"] "unto his people", says the Scrip- 
ture. (Ex. xxxii. 7 — 14). Moses overcame him, — O, 
wonderful play of the faithful Lord! 

63. Therefore, with all diligence see to it, how you 
may receive this for your instruction, so that you also, 
when in trouble, when it looks as if the Lord were minded 
to leave you in your sins and perverseness or state of 
wrongs and sufferings, — so that you then collect his pro- 
mises, as many as you know, and his own works, lay them 
all before him, and say: "Dear Lord God, I cannot leave, 
but will remain in this fortress, thy promise and thy work 
of salvation. If thou wilt tear down this fortress, bring 
thy promise to naught, break down the cross of thine 
only begotten Son, disregard the blood which on the cross 
flowed for my sins, suffer thy faithfulness to fail, profane 
thy covenant, and alter the thing (the word) that has gone 
out of thy lips — (cf. Ps. Lxxxix. 33, 34), — then all is lost 
for me. But leave this fort, — that I will not do." The one 
who can pray thus is a real Israel, a wrestler with God, 
and a conqueror. ( Cf. G-en. xxxii. 24 — 29). For even the 
Lord God cannot hold out against such a prayer, but must 
yield and surrender. But the secret is this: That which 
causes his heart to yield does not come from without, through 
the power of your prayer, but from within, through his own 
mercy and the power of his own faithfulness. 



SIXTH MEDITATION, 
"Remember not the sins of my youth." 

64. Here David further continues, and says (verse 
7): "Remember not the sins of my youth, nor my trans- 
gressions." By saying "sins, of my youth", he indicates 
that he was a young man when he wrote this psalm. And 
it is something very precious when any one already while 
young goes with his or her sins to Jesus. This is not to 
be so understood as if the Lord had anything against re- 
ceiving also such as have become old and gray in sin. 
No; God be praised! One sees now indeed that persons 
of eighty and ninety years of age are received with the 
same open heart and the same open arms. But just listen, 
to these old people, and you will hear all of them bewail- 
ing the sad fact that they did not already in their youth 
accept the invitation to the kingdom of God. O you who 
are yet young, come to Jesus! The longer you serve sin 
the harder it will be for you to turn about. The devil 
indeed whispers: "Wait! there is time enough." But so 
he does in order to deceive you. God says: "Now is the 
acceptable time, now is the day of salvation." (2 Cor. vi. 
2). And he — the Lord your God — he desires for you 
that which is good. 

65. But David's saying, "Remember not my sins, 
nor my transgressions", that is as much as if he had said: 
"Do not impute, or charge, to me my sins, but let them 



70 SIXTH MEDITATION. 

and all my transgressions be forgotten and blotted out." 
This is a bold and great prayer, but he had no other 
course to take. Had he been aware of any possibility of 
making amends for his sins, he would very likely have 
said: "Only have patience with me, and I will indeed pay 
thee all." (Cf. Matt, xviii. 23 — 26). Now all such ex- 
pectation was gone. His iniquity was great (verse 11); 
had it been "a little sin", then perhaps he could have 
comforted himself in some other way. But now it was a 
great iniquity, and so he stood there helpless and guilty, 
and had no other course to take than this: "Lord, forget 
my sins and transgressions. " 

66. This contains also for us a beautiful lesson. 
That the children of God so much lack that peace which 
they ought to have, this is for the most part owing to two 
circumstances, to wit: at times, on the one hand, their sins 
seem to them so insignificant, that they cannot feel really 
guilty on account of them; at times, on the other hand, 
they seem so great, that they do not dare at once to be- 
lieve in the forgiveness of sins. The first of these cir- 
cumstances has the effect of causing them to go and carry 
their sins on themselves, and never to come to a full settle- 
ment with God, whence again follows that neither do they 
have a firm and certain peace. The second circumstance 
has the effect of binding their conscience under the law, 
so that they become afraid of God, and go about with a 
secret feeling that they are already condemned, and there- 
fore they cannot truly have any peace. For nature cannot 
comprehend but that before God there must be a distinc- 
tion as to sins, so that some must be greater, others, on 
the contrary, less. That a sin of omission is equally as 
monstrous as a sin of commission, that a sinful word is 
equally as wicked as a sinful act, yea, further, that the sin- 
ful desire, or lust, is as criminal before God as the com- 
pleted act, — this appears to nature as altogether unrea- 
sonable. 



VERSE SEVENTH. 71 

67. Now, Christians indeed ought to know better, — 
and they do know better, praise be to God! But it is not as 
easily done, or as easily practised, as it is learned. Nay, 
just while they very well see what follies the scribes [theo- 
logians] are up to and are committing by their many 
classifications of sins, they themselves time after time fall 
into the very same follies. To be at heart embittered 
against him or her by whom one has been injured, to say 
bad things about and to backbite such a person, to be a 
little unfaithful or remiss in one's service, to be impatient 
and peevish, to be insincere and deceptive towards one's 
neighbors, to permit a careless word to pass over one's lips, 
— such things, and a thousand others like them,the stubborn 
heart finds very hard to acknowledge as wrongs, iniquities, 
or transgressions. To acknowledge and say about this or 
that, "It was bad", that is easily done; but to acknowledge 
it as sin, as a crime, — there the devil steps in and re- 
strains. And hence it follows that even Christians can so 
often be without peace. To subject oneself under the 
judgment of God, as that is expressed in the law against 
all sin, this is indeed disagreeable, but it is necessary if 
true peace is to subsist. And consider, you who read 
this, if your unrest is not possibly owing to the fact that 
you will not let sin be sin, and that you will not openly 
and clearly acknowledge yourself as guilty, but are at- 
tempting* to excuse yourself and brush over your sin. 

68. But as, on the one hand, it is impossible for 
human nature to condemn as sins and crimes those "little" 
weaknesses and infirmities which seem so iusignificant, so, 
also, on the other hand, it is equally impossible for it to 
believe in unmerited grace when it is evident that such a 
fall into sin has occured as must be acknowledged to be 
really sinful and criminal. Then the heart thinks: "If 
only it had not been that sin! But now I have fallen so 
dreadfully. And if it had been only the first or second 
time that I had fallen, — but no; it seems as if I had been 



72 SIXTH MEDITATION. 

entirely sold under sin", etc. And so one thinks that for 
small sins it is right enough daily to believe in grace, but 
not so for real falls, for repeated falls, into grievous sins. 
Behold, there again one is without peace, and goes bur- 
dened and full of despair in the conscience, and so does 
not dare to look up to God with any confidence. It is as if 
one were driven away from the face of God. But if, in 
the meanwhile, the question arises, whether all sins are not 
really alike before God, so that the judgment of con- 
demnation rests alike upon the "least" sins as well as upon 
the greatest, and that there is offered in the blood of Christ 
an equally free justification from the greatest sins as from 
the "least", — then one knows it all so precisely and can 
with clear words of God prove-that there is no distinction, 
that the grace of God is free to all, yea, that it is the way 
and manner of Pharisees to believe in grace because sin 
is not so great, etc. Oh, how wonderful! One knows it 
all so well, and still it is as if nothing of it would enter 
the heart. No, this is how it is: If the poor soul finds 
itself stained with "little sins", then it has to go without 
peace because it will not acknowledge itself guilty under 
the judgment of God against all sin; and if it finds itself 
sunk down in some "great sin", then it is as though all hope 
were gone because it feels as if grace and the blood were 
only for "little sins." 

69. Such is the harm done by making distinctions 
between sin and sin. For though it seems ever so right 
and natural to reason, it is however only a deception, by 
which the devil on the one hand deceives the whole world, 
and on the other hand again and again destroys the peace 
of the children of God, renders them weak, hesitating, and 
faint-hearted, yea, at times deceives and destroys them 
totally. Therefore it is certainly needful, that the chil- 
dren of God be in this respect carefully on their guard. 
For against this dreadful snare no other help is to be 
found than this, to wit, that you must not quarrel with the 



VERSE SEVENTH. 73 

law, but allow its sentence to be passed upon you on 
account of all your sins; and, also, that you must not 
quarrel with the gospel, but allow its grace daily to pass 
sentence upon all your wrong-doings: — to blot them out. 
And if this seems strange and queer to you, nevertheless 
exercise yourself in it, and do not cease crying to the 
Lord to let you continually have his Spirit, who alone is 
here the true teacher as the Lord has said of him: "He shall 
guide you into all the truth." (John xvi. 13, Rev. Ver.). 
See how David here does: He acknowledges that he is 
guilty, and thus does not hide his misdeed, but goes with 
it boldly to the mercy-seat, in order to have it all, and all 
other his sins and transgressions, blotted out, and that 
without money and without price, simply according to the 
word, "I will forgive their iniquity, and I will remember 
their sin no more." {Cf. Jer. xxxi. 34; Ex. xxxiv. 6, 7; 2 
Sam. xii. 13). And this is the golden art of faith, that it 
does not on account of sin let go its hold on grace, but 
clings to it the more closely, and steadily abides in the 
blood of Jesus, where it has cleansing, a daily cleansing, 
a real cleansing, an overflowing cleansing from all sins, 
yes, even from the grossest of falls. The simplicity of 
such a faith is even pleasing to God, wherefore also Paul 
urged the faithful to continue in the grace of God. (Acts xiii. 
43). This, surely, he would not have done if he had not 
known that it was pleasing to God. In short: When your 
sins oppress you, go at once right to the mercy-seat with 
them, and say in a simple manner how it is and what you 
have done, and know that sooner will the heavens perish 
than you fail to obtain the forgiveness of your sins. 
But if the devil makes objections, then know that he lies. 
70. But David continues: "According to thy mercy 
(or, more properly, "thy grace"*) remember thou me for 

* The Revised Version has quite properly, "thy loving- 
kindness", the Hebrew being the same word in the singular as 
occurs in verse 6 in the plural. — J. G. P. 



74 SIXTH MEDITATION. 

thy goodness' sake, LORD." Hear how he speaks: — 

first, "remember not my sins"; then, "remember me." 
That is, remember me, but forget my sins. David would 
by no means hide himself from the Lord. No; such is 
the mind of the ungodly. They do not want to get rid of 
their sin, but they want to remain in their sin, and there 
is a heaven-wide difference between two such dispositions. 
Therefore, also, they have peace only so long as they can 
keep from thinking that the eyes of the Lord are watching 
them. In the very moment when the thought forces itself 
into their hearts, that the Lord is round about them and 
sees all their ways, then they tremble. They hate the 
light, because their deeds are evil. (See John iii. 19, 20). 
But woe unto them! They shall yet one day come forth 
into the light. If they will not here come to the mercy- 
seat, where their blood-red sins may become snow-white, 
then they shall one day come to the judgment, and there 
it will not help them to cry to the mountains, "Fall upon 
us", or to the hills, "Hide us." (Luke xxiii. 30; Rev. vi. 
16). No; thus says the word: "We must all be made man- 
ifest before the judgment-seat of Christ." (2 Cor. v. 10, 
Rev. Ver.; Rom. xiv. 10, 12). It says,"all", — believers and 
unbelievers; no one will be able to hide himself, or keep 
away. O that they would consider that! Just think: now 
they can come forward and receive grace; but neglecting 
this, they are at last to be dragged forward to the judg- 
ment! Say, is it right that you are so mercilessly destroy- 
ing your own soul, while the Lord is spreading out his 
hands unto you, offering to save you? 

71. "Yes", you say, "the Lord is good — is he not? 
— and, certainly, we are to hope in his goodness." \VeU 
hoping in his goodness, yet despising his outstretched arms; 
hoping in his goodness, but yet despising the salvation 
which he offers, — think, what a monstrous delusion by 
the devil! It is as if some one trusted in the skill of his 
physician, but despised his counsel and thrust away the 



VERSE SEVENTH. 75 

medicine he would give. Of what benefit would indeed 
the physician's skill be to such a one? And consider what 
you are doing. While the Lord is going after you in his 
tender mercy and grace, you are going away, still however 
trusting to the goodness which you are despising and from 
whose help you are running away! You are acting pre- 
cisely like a prisoner under sentence of death, who, while 
trusting to the favor of the king for pardon, would go to 
work and hang himself! Do you need to be told where 
your way will end? Those are solemn words which the 
Lord Jesus has spoken about the worm that never dies 
and the fire that is never quenched. (Mark. ix. 43 — 48). 
Yes, to despise the riches of God's goodness and for- 
bearance and long-suffering, — that surely is the way to 
the place where "there shall be wailing and gnashing 
of teeth." (Rom. ii. 4, 5; Matt. xiii. 41, 42, 49, 50]. Woe, 
woe, — perhaps you may soon be there! But still to-day 
is the day of salvation, still to-day it is time to turn. 

72. "The mind of the flesh is death," says Paul. 
(Rom. viii. 6, Rev. Ver.). That is to say: In such a mind, 
in that disposition itself, lies the real death, because this 
mind, or disposition, is "enmity against God." (Verse 7). 
This death rules over all men, such as they are by nature. 
This is the death which entered, or began, on the very day 
of the fall, according to God's previously announced sen- 
tence, "In the day that thou eatest thereof thou shalt 
surely die." (Gen. ii. 17; iii. 19). And he who would see 
it, let him look at the course and state of the whole world. 
Amid all differences and conflicts between themselves, the 
ungodly are nevertheless always alike in one thing: they 
are spiritually dead. They may indeed know much about 
the Lord, may also be able even to talk about him, yea, 
may be learned theologians and preachers; but their hearts 
are strangers to him, yea, averse to him. They have no 
pleasure in him, no need of him; on the contrary they 
feel a need of hiding themselves from him, as he himself 



76 SIXTH MEDITATION. 

says: "This is the judgment, that the light is come into 
the world, and men loved the darkness rather than the 
light; for their works were evil." (John iii. 19, Rev. Ver.). 
On the contrary, how entirely different it is with the soul 
which, however bad matters may otherwise be or seem to 
be as to that soul's life, feelings, or acts, yet above every- 
thing else desires to be remembered by the Lord and in 
everything to be under his eyes! It is the childlike mind, 
it is the childlike prayer, which bursts out in ejaculations 
like these: "Lord, remember me. Father, let thine eyes 
look after me. But forget my sins." Yes, so far from the 
children of God desiring to be hidden from or unobserved 
by the Lord, it is on the contrary often their sorrow that 
they, perhaps, are not truly open and upright before him. 
They never feel confident, or safe, if they should happen 
not to be in all things frank and candid towards him, and 
if they might not lay all — all their wretchedness plainly 
before his eyes. And think what a difference this is: A 
Christian's security depends on his being allowed always 
to be under the eyes of God; an ungodly person, on the 
contrary, could never be calm and feel safe, but must al- 
ways be terrified, if he were to think that the eyes of the 
Lord were resting upon him. He who can discern aught 
that pertains to the Spirit of God, let him judge which of 
these different ways of thinking and feeling is of the mind 
of the Spirit. Yea, he who searches the heart, he knows. 
73. But David says: "According to thy mercy [more 
correctly: lovingkindness, or, grace] remember thou me for 
thy goodness' sake, LORD." [According to the Swedish: 
" Think of me according to thy grace for thy goodness' 
sake, O Lord.""] Here he repeats some of what he had 
said in the preceding verse. "For out of the abundance of 
the heart the mouth speaketh." (Matt. xii. 34). In the 
matter of making a speech, it may be a fault to repeat the 
same thing that has been said before. But to pray is 
something entirely different from making a speech to God. 



VERSE SEVENTH. 77 

To pray is to open and pour out the heart as it is; and 
as long as the heart cries for grace, that cry also passes 
over the lips again and again. Listen how it sounds when 
children ask their parents for any thing; listen how they 
repeat one and the same thing without ceasing until they 
either receive what they ask for or are positively refused. 
There it is not a matter of "making" or "holding" or 
"reading" prayers, — no; begging and bothering and teasing 
and whining, that is their way of praying. The desire or 
need of their hearts forces them to do so. And it is the 
same way with the children of God. Think of the cries for 
grace God hears every day. Wherever a Christian is 
found, there is daily heard the cry: grace! grace! For as 
there is a daily consciousness of sin, it is not possible to 
live upon anything else than pure and free grace. There- 
fore, God has hitherto never heard any of his saints cry 
to him without their having cried for grace. And you 
who are reading or hearing this, say, do you give God 
a chance to hear also your voice take part in that cry? — 
Do not sneak away from this question. 

74. But by .his adding, "tor thy goodness' sake", 
thereby David declares what ground and support he had 
for his prayer for grace, namely, the goodness of God. 
For this attribute of God, his goodness, is the spring, or, 
to speak more correctly, the ocean, out of which all grace, 
all forgiveness of sin, and all salvation flow to sinners. 
All that he has done: — that he has sent his Son; that he 
has blotted out our sins by the blood of the Son; that he 
daily, out of unchangeable grace, forgives sins and heals 
diseases [or, defects], — all, all has its origin in this, that 
he is good. This David knew, therefore he also appealed 
to it and pleaded it. Not our sorrow and repentance; not 
our tears and good intentions; nay, only the goodness of 
God as revealed in his word and works of salvation, — 
this alone is the ground upon which it will do to rest when 
grace is concerned. Neither can ever any safer ground be 



78 SIXTH MEDITATION. 

thought of for our poor faith. To rest on the word of God 
is good; to rest on the works of God is good; but never 
can I be so secure in his words and works as when I see 
how they have their roots in his attributes. For only then can 
it be really sure that the grace which is given in Christ and 
proclaimed in the word, is not an accidental grace, but a 
grace as enduring as that attribute of God of which it is a 
fruit, or an outflow. But his goodness is as eternal as he 
is himself. Just therefore David says: "The LORD is 
good; his mercy [grace] is everlasting." (Ps. c. 5). But 
if his goodness is everlasting, then indeed it endures yet; 
"his grace endureth for ever", — we have before seen 
that so many times repeated — ; then it still holds good 
to be built upon. Yes, glory be to God, such grace is 
good for poor sinners. For what they need is an immutable 
grace. 

75. "Yes," you say, "this is all very well; but how 
can I become a partaker of this grace, so that I may be 
saved?" Answer: Only by your believing in the Lord Jesus. 
"Believe on the Lord Jesus, and thou shalt be saved," says 
Paul (Acts xvi. 31), and that is saying it all briefly and well. 
In Christ dwells the entire fullness of grace and truth.. 
{Of. John i. 14). Therefore, also, it is the entire work of 
the gospel to point sinners to him. He is "the Lamb of 
God" (John i. 29, 36); his is the office and work of blotting 
out sins, of seeking that which was lost and of bringing 
again that which was driven away, of saving sinners and 
of making them happy. . "This is a faithful saying," says 
the apostle, "that Christ Jesus came into the world to save 
sinners." (1 Tim. i. 15). And as surely as it is impossible 
for him to fail in his office and work, so surely is it also 
that every sinner, even the most miserable, who clings to 
him, must find and enjoy eternal grace and salvation. The 
very moment you give up all your works and go with all 
your sins to Jesus, in that same moment all things are 
settled and cleared up; and as long as you dwell at his 



VERSE SEVENTH. 79 

cross, so long do you dwell in grace; but grace is the 
vestibule of heaven. Yes, here everything is open and 
free. Behold, God has sent us this man Jesus, full of 
grace, and "made him to be sin for us" (2 Cor. v. 21); 
and now he says to us: "Put your trust in this man. He 
is the right one. In him you have everlasting grace, which 
has dominion over all your sins." Do you need to have it 
so? then trust in the fact that it is so. Yes, glory be to 
God. Such things are good for poor sinners. Amen. 



SEVENTH MEDITATION. 
"Good and right* is the LORD." 

76. The verse which we are about to consider is one 
of the most beautiful and most comforting verses to be 
found in all the Scriptures. For it is with words like these 
that the Lord is accustomed "to save [or, help] the afflict- 
ed people." (Ps. xviii. 27). May God give us grace to 
enable us in a simple and artless manner to see what here 
really stands written. All edification depends upon his 
opening our minds to understand the Scriptures. (Luke 
xxiv. 45). O Lord Jesus, open therefore our eyes, ears 
and hearts! 

77. David does not here continue to pray, but breaks 

* Here in the title and in the verse (8th) which is the sub- 
ject of this Meditation occurs the Hebrew word "jashar , \ so 
variously translated in the Versions. The Old Swedish Version, 
following the German of Luther, has the word "from" (German, 
"fromm") as corresponding to the Hebrew here and in most pass- 
ages where it is applied to persons. That Swedish word (like 
the German) means, literally, pious; then it has derivative signifi- 
cations like devout, kind, mild, meek, tame, etc. : — none of which 
meanings is here applicable. The word "upright", iu the English 
Versions, is, indeed, in its moral, figurative sense, a good word 
affording a clear, intelligible, and correct meaning: — that of 
being a person of integrity, morally right, just what one ought 
to be, true, honest, well disposed, etc. But as the word "upright" 
would hardly be appropriate in a title, like 'The Lord is upright", 
(concerning which see my Introduction in the beginning of this 
book), I prefer to use the word "RIGHT", which, out of ten 



VERSE EIGHTH. 8l 

off his prayer in order to ponder on that goodness and 
grace of God for which he had just a little before entreat- 
ed in his prayer. And he says: "Good and upright is the 
LORD; therefore will he teach sinners in the way." (Verse 8). 
Thanks, dear Lord God, for such words! Such truths we 
never knew by nature. Our theology was always this: "If 
we be good and pious [right, upright], then the Lord will 
teach us in the way." This we thought to be inherent in 
the nature of the case. But the word of God does not 
speak thus; rather, it says as much as this: "Not that you 
be good and pious [upright], but that he is good and up- 
right, that is the reason why he teaches sinners in the way." 
Yes, what shall we say about it? So it reads, and for sin- 
ners it is even best to be permitted to have it so; or, how 
does it seem to you? Is it not good to have it read, "Good 
and upright [right, true, fair, just what he ought to be] is 
the Lord"? Just think if it here stood, "The man who is 
good and pious [upright], him will the Lord teach in the 
way." Well, that would be more acceptable to Pharisees 
than as it now reads; but the distressed, the afflicted, the 
lowly ones, — they would have nothing to eat, and then 
it would not be true that "the meek [the lowly] shall eat 

different words used in tlie Auth. Yer. to translate the Hebrew 
adjective "jashar", is the one most frequently used (47 times); 
it means and says just as much as the word "upright", and is, 
besides, generally more appropriate, barring, of course, such 
meanings as "having the truth on one's side", "not mistaken or 
wrong", and all reference to position and locality, etc. Letting 
"RIGHT" have the varied meaning of the Hebrew "jashar" — 
to wit: morally sound, true, candid, fair, being a person of in- 
tegrity and probity, just the right kind of one, just what one 
ought to be, — it is beautifully applicable to God, as in Deut. 
xxxii. 4; Ps. xcii. 15; Is. xxvi. 7. In the following Meditation 
the Author (P. W.) fully explains and applies this significant 
expression about God; in some places I have within brackets 
added some more or less synonymous words, in order more fully 
or clearly to bring out the meaning, — as I have humbly 
supposed. — J. G. P. 



82 SEVENTH MEDITATION. 

and be satisfied." (Ps. xxii. 26). But now there is much 
blessedness to be had in these words of David. As they 
now read they are to be compared to a green meadow or 
a cool, clear spring, to which the Good Shepherd leads 
his sheep when he would refresh their despondent hearts 
and strengthen their feeble knees or heal the wounds 
which the wolf has inflicted on them by his bites. There- 
fore, we may indeed keep such words in our hearts, and 
diligently use them both as shield and helmet and as spear 
and sword. And right well will they be needed. For 
when the devil comes and frightens the conscience, say- 
ing, "Look here, if you were pious [upright, what you 
ought to be], then you could indeed be sure that the Lord 
would take care of and guide you, too, as he does with 
others; but now, surely, you see that in you there is no 
piety [uprightness], but only a hard and wicked heart; 
therefore, it is a false and self-invented faith by which you 
are trusting in the Lord Jesus," — behold, when the devil 
hurls such fiery darts into my conscience, then would I be 
helplessly lost, and must despair, if I did not have some- 
thing better to cling to than my own piety [or upright- 
ness, sincerity, honesty, etc.] . And even if I could make 
it apparent that the grace of God has not altogether been 
received in vain by me, then even that would not help my 
conscience, but the devil would the more wound it, show- 
ing how I not only had broken the law of God, but also 
how time and time again I had wasted or misused grace, 
and had hindered it when it would and could have worked 
in me that which was good, etc. Therefore, I must look 
around for something else and higher than my piety [up- 
rightness, or sincerity], and begin in another way, namely, 
to grasp this spear, this truth, "Good and right is the 
Lord," attack the devil with it, and say: "Whether I am 
pious or not pious [right or not right], God may judge as 
to that; here something else and higher than my piety, or 
my uprightness, or my being what I ought to be, is con- 



VERSE EIGHTH. 83 

cerned, — namely, the uprightness of God, his being what 
he ought to be; and even in the moments when I feel or 
know myself to be most ungodly, even then I must 
still hold it as certain that God is good and upright. 
Therefore, away with you, satan! That I am not what I 
ought to be, that I knew before; but that God is good and 
is what he ought to be, that you have not made known, 
but it is written in God's word, and God's word we are to 
deem holy, willingly hear it and learn it." 

78. But still more comforting and instructive does 
this become when we see how the words read in their 
original tongue. For according to it, this is what is said: 
"The LORD is good and righteous" (or, right; or, upright). 
Why Luther translated the original word for "righteous", 
"right", or "upright", by his German word fromm, (Swed- 
ish, from, [English, pious, etc.] ), — as he has done here 
and in many other passages, — of this we can find the 
explanation in his sermon on the First Sunday in Advent, 
in which he says: "The words 'righteous' and 'righteous- 
ness' really mean pious and piety. When we in our mother- 
tongue say, 'Such and such is a pious man', then the Scrip- 
tures say, 'Such and such is righteous, or upright' [German, 
rechtschaffen, that is, right, just, honest, upright]. . . There- 
fore also Paul says (in Rom. i. 16 and 17) that the right- 
eousness of God is revealed in the gospel. In our mother- 
tongue this means: God's kindness, to wit, his grace and 
mercy, is preached in the gospel Mark with all dil- 
igence this little circumstance, that wherever in the Scrip- 
tures you find the little word 'righteousness', as applied to 
God (that is, God's righteourness), then you should know 
that according to the Scriptural usage of language it denotes 
the grace and mercy of God poured out over us through 
Christ." — So far Luther. 

79. But alas! how strange and foreign to our hearts 
is this picture of the righteousness of God! As soon as 
we hear that God is righteous, we are ready to tremble 



84 SEVENTH MEDITATION. 

and, at the mention of that word, to think only of punish- 
ment and judgment. That it signifies the same as that God 
is kind [gentle-hearted, fair, frank, candid, and the like], 
well, who does ever think of that? Especially when a soul 
has fallen into any sin, so that it then needs a really kind 
and right God, — especially then it is that the soul trembles 
at the righteousness of God; and then there is no talk so 
strange as this, that the righteousness of God consists in 
his being just such a good, kind, and right God. Nay, 
then the soul looks about for help against that righteous- 
ness, in order that it may not be destroyed by it; yea, 
then it takes even the Lord Jesus and his blood as a shield 
against that righteousness. Thus totally darkened have 
the heart and mind of man become by the fall. In this 
darkness, also, and as a part of it, the scribes [theologians] 
have taken that theology of theirs by which they have made 
an opposition, or antithesis, between the love of God and 
the righteousness of God, which opposition, or antithesis, 
they have afterwards introduced into the Holy Scriptures, 
asserting that this notion, or doctrine, is the spirit of the 
Scriptures, as it is nowhere found written in words. In 
such a way they have confused the right understanding of 
the word of God, yes, they have thereby also drawn many 
holy, faithful, and pious teachers aside, because this is so 
altogether agreeable with man's natural thought about 
God. Yes, so soaked through are they with such false 
thoughts, that thousands of Christians think that they 
positively see this notion everywhere in the Scriptures, 
although they cannot point to a single place where it is 
written. Yes, there are thousands of such persons, sincere 
and earnest and well-meaning in their wrong view, — not 
to speak of how many they are who see that it is not 
written in the Bible, but still do not dare to give it up! 
May God open our eyes. For the dear heavenly Father 
would fain become known to his children; and it must 
without doubt touch his heart sorrowfully, that we use as 



verse Eighth. 85 

a snieid against himself the help which he in his infinite 
mercy has given us, in order that we might be raised out 
of sin and death, and as righteous beings might come home 
to him again. 

80. "But," you say, "is not the teaching of the Scrip- 
tures this: According to his love, God indeed would have 
fallen man saved; but on account of his righteousness, or 
justice,* he could not do as his heart desired. For Right- 
eousness [Justice] had been violated by sin, and could 
not remit or give up anything of its demand for punish- 
ment. Therefore, love found a means and a way, to wit: 
the delivering up of the only begotten Son, in order that 
Righteousness [Justice] might in his blood, his life given 
in death, take out and satisfy all its demands, and we in 
that way become free from its claims, threats, judgments," 
etc. To this we answer: It is nowhere thus written in the 
word of God; but if this is not found in the word of God, 
then you are to regard it simply as the teaching of men. 



* The Swedish word (rdttfdrdighet) to which the English 
word "righteousness" in the main corresponds, includes the 
ideas expressed both by "righteousness" and by "justice". In 
theological and general religious literature the one Swedish word 
(and its adjective, rdttfdrdig, righteous) is used in fully as wide 
a sense as both "righteousness" and "jusuce'' (with their adjec- 
tives, "righteous" and "just"). Therefore, where the Swedish 
word expresses rather more of the idea of "just," or "justice," 
than the other word "righteous", or "righteousness", I put the 
two words in juxtaposition. More on this point is said in the 
note to §11, page 15, of my translation of the Author's (P. W.'s) 
" The Reconciliation" , etc. — In this connection it may be well to 
remark that the Bible makes no clear-drawn distinction between 
just and righteous, or justice and righteousness. The two words 
which occur in the Old Testament passages quoted by the Author 
in this Meditation, are quite synonymous, as is evident both 
from their being used interchangeably, the one instead of the 
other, and from the Versions which translate either of them 
often by the same word as is used for the other. Both the words 
referred to occur inDeut. xxxii. 4: "Just and right is he" (that is, 



86 SEVENTH MEDITATION. 

Yes, even if you find such a doctrine held by many godly 
teachers, nevertheless let it go, and do you esteem the 
word of God more than all authority of man. But if some 
then accuse you of pride, then know you, for your part, 
that there is more humility in submitting oneself under 
the word of God, than there is in being a slave under the 
teachings of men. The godly teachers never desired that 
their word should be esteemed as anything at all, over 
against God's word, if they in any respect should be found 
to have spoken contrary to the Scriptures. As Luther 
says: "The holy fathers were men. Who will now guar- 
antee to me that they teach rightly? Who would trust 
himself to, and die relying upon, such things as can plainly 
be seen to have been taught by them outside of the Scrip- 
tures, and therefore outside of the word of God? Saints 
here and saints there! No; I cannot trust in them, no, not 
even in all angels and saints, so far as they do not show 

God, the Lord, Jehovah). The Hebrew for "just" is here tsaddiq, 
very frequently translated "just", sometimes "right", most fre- 
quently "righteous." "With its related verb and noun it is the 
same way. Its fundamental meaning is, to be firm, established, 
rigid. The Hebrew for "right" in the passage quoted is jashar 
(the same as in this Psalm; see the Introduction to this book, 
and the note on page 80), and it is translated "just", more fre- 
quently "upright", most frequently "right". So also as to its 
related verb and noun. Its fundamental meaning is, to be 
straight, even, level. — In the New Testament the Greek word 
dike (the heathen idea of justice, the goddess Justice) is used 
only four times, always in the sense of judgment or vengeance. 
(Acts xxv. 15; xxviii 4; 2 Thess. i. 9; Jude 7). But the deriva- 
tives — adjective, nouns, and verb — have the divine gospel 
meanings, right, righteous, just; righteousness, justification; 
justify, make right, set right, etc. Twice occurs a compounded, 
thus hardened adjective, endikos, meaning: just, due, deserved. 
(Rom. iii. 8; Heb. ii. 2). — The justice, righteousness, and up- 
rightness of God mean therefore really the same thing, only 
viewed as to different aspects and in different relations: As just, 
righteous, and upright, God is in a right or proper disposition, 
state, and relation to everybody and everything. — J. O. P. 



VERSE EIGHTH. 87 

me the word of God." (Sermon on the Gospel for the 
Third Sunday after Epiphany). 

81. "Be not ye the servants [slaves] of men," says 
Paul after first giving the reason, "ye are [were] bought 
with a price." (1 Cor. vii. 23). And may the Lord give 
us grace to give up everything which men teach otherwise 
than the word of God teaches. If a man sins against me, 
and thus becomes guilty in my sight, or (as it also might be 
said) thus "contracts a debt to me," then I do not consider 
that righteousness (either obstract justice or my own sense 
of justice) requires that I should demand a recompense 
or retribution corresponding to the sin against me. And 
if I do, then no one — least of all God — praises my 
righteousness [or justice]. But if I do not require any 
such satisfaction, but remit the debt, or forgive the offense, 
freely and without compensation, — yea, if I, in addition 
to such free remission, sacrifice even the last thing that 
I possess, in order to help and save the guilty offender, — 
then people may begin to call me righteous, for there are 
then a right exhibition and a right understanding of right- 
eousness. And just so God manifested his righteousness 
when he saw us guilty and sinful. Then he did not crave 
anything for the satisfaction of himself; nay,Jie gave, he 
offered up everything, even his only begotten Son, not for 
himself, but for us, not in order to obtain the payment of 
his demands, but in order to blot out our sin, to take out 
of the way and to tear in pieces the handwriting, or bond, 
that was against us by its ordinances, and to break down 
that middle wall of partition, to wit, sin, which stood be- 
tween us and him, and which made it impossible for us 
to come again into that blessed communion with him 
which was originally enjoyed by man. To demand, to 
exact — to exact everything to the last mite, — that is not the 
righteousness [justice] of our God. Nay; to give, to give 
up everything, even the only begotten Son, — that is his 
righteousness [justice]. To demand and to exact, — so 



55 SEVENTH MEDITATION. 

righteous and just as to do that, the gods of the heathen 
can be. But to give up everything, even the only begotten 
Son, for the deliverance and salvation of the guilty, — so 
righteous and just is only our dear God, the Father of 
our Lord Jesus Christ. 

82. Do therefore see to it, that you do not make to 
yourself a wrong picture of the righteousness [justice] of 
God; but know that the highest righteousness [justice] 
to be found in God is this, that he loves sinners, pities 
them, and spares nothing when their salvation is concern- 
ed. This you can see also in the only begotten Son, of 
whom the prophet sings, "Behold, thy King cometh unto 
thee: he is just, and having salvation." (Zech. ix. 9). 
Know also that in the Father there is no other righteous- 
ness [justice] than like that you see in the Son, as the 
Lord, the Son himself, says: "He that hath seen me hath 
seen the Father." (John xii. 45; xiv. 9). But in the Son 
you see such a righteousness [justice] as goes about, and 
does good, and heals (or, helps) all, seeks the lost and 
brings home again the straying ones, preaches glad tidings 
and forgives sins, and finally causes him to lay down his 
life for the sinner. When therefore some would teach you 
to set love and righteousness [justice] against each other, 
then know that that is the teaching of man. For, as we 
said, to love enemies, — that is the highest righteousness 
and justice to be found in heaven and upon earth. Yes, 
how entirely one righteousnes [justice] and love are, that 
is to be seen from this fact, that the law, which is an ex- 
pression of the righteousness and justice of God, and 
therefore requires of man such righteousness and justice 
as God's own, — the law requires just this, "Thou shalt 
love, love enemies, love them as thou lovest thyself." 

83. God grant that we might become able rightly to 
understand this matter! For it has caused and always 
causes incalculable damage, that the scribes [theologians] 
through their shifts and devices have so artfully caricatured 



VERSE EIGHTH. 89 

the true picture of the righteousness and justice of God, 
that they have also drawn many godly men and teachers 
after themselves to teach according to their rule and not 
according to the word of God. Yes, even to this has a 
great deal of the teaching concerning the righteousness 
and justice of God come, that if an earthly father were 
seen exercising such righteousness and justice as are 
ascribed to God, then all would condemn him as an un- 
natural father, and no one would praise him for righteous- 
ness and justice. And so unacquainted with the true 
picture of the righteousness and justice of God are also 
the children of God, that they are appalled, as at some 
new and extraordinary error, or heresy, when some one 
begins to tell them that the righteousness [justice] of 
God is just like the righteousness [justice] which he in 
the law requires of us, namely such, that he loves his 
enemies, blesses them that curse him, does good to them 
that hate and persecute him, is kind toward the unthank- 
ful and evil, etc. But, as we have often said, however 
shocking it may seem to you and others to do so, never- 
theless do you let all doctrinal devices of men go, and 
"awake up righteously" to see in the plainest and most 
unprejudiced way what the word of God teaches concern- 
ing righteousness and justice. And when you hear men 
speak of satisfying the righteousness [or justice] of God, 
then know that the satisfying, or the satisfaction, of a 
righteous father, and, above all, of our heavenly Father, 
is — not this, that he may and can exact to the uttermost 
a recompense, or retribution, for the offenses of the poor 
lost children; no, but this — that, by the sacrifice of any- 
thing or everything he has, he may make it possible to 
blot out their sin [that is, not only to forgive sin, but to re- 
move it or clean it out of their hearts and entire being] , and 
thus to get them home again righteous, home to his man- 
sions, home to his broken ("troubled") fatherly heart.* 
* The use of the word "broken" about the heart of God, 



90 SEVENTH MEDITATION. 

84. By this you can also understand rightly to judge 
of the objection which is often made when the infinite 
love of God is held up before sinners; some then object 
by saying: "But the love of God is a holy and righteous 
love." There the attribute righteousness is used as a wall 
with which love is surrounded, and poor sinners are thus 
kept back from believing in a plain and simple-hearted 
way, and thus from being saved. But do you take hold 
of the matter in an artless and straightforward manner, as 
we have already said, and know that love shows itself to 
be righteous, not in this, that it exacts and repels, but in 
this, that it remits all, yea, gives up itself and all it poss- 
esses for the rescue and saving of those who.have sinned. 
When the father of the prodigal son did not remain at 
home, but ran to meet him, and fell upon his neck, and 
kissed him, — then his love showed itself to be righteous. 
Yes, do you wish rightly to see how love manifests itself 
as righteous, then consider how the Lord Jesus sat upon 
the Mount of Olives and wept over Jerusalem; or, how he 
on the cross prayed for his executioners: "Father, forgive 
them; for they know not what they do." (Luke xxiii. 34). 
Verily, there you see righteousness in its highest splendor; 
therefore, when you hear that the love of God is a right- 
eous love, then lay that to heart, so that thereby you 
comfort yourself and other sinners, knowing that its true 
meaning is, that the love of God is such a love as is ready 



here and in some other places in these Meditations, has its pri- 
mary reason in the Old Swedish translation of Jer. xxxi. 20, 
where the expression occurs (as literally rendered into English): 
"Therefore my heart breaks (within) me for his sake." Thus 
also the German of Luther: "Darumbricht mir mein Herz gegen 
ihn." The English Versions, both the Authorized and the Re- 
vised, are more correct in their rendering: "My bowels are 
troubled," etc. The New Swedish Proof -Translation has it rather 
best: "My heart is [or, inmost parts are] stirred up," etc. A 
passage that really speaks of the heart of God as "broken" is 
Ezek. vi. 6, and also, perhaps, Jer. xxiii. 9. — J. O. P. 



VERSE EIGHTH. 91 

to sacrifice everything for the salvation of sinners, and 
has an open house, open arms, and an open heart for all 
sinners who will come, yea, also goes and seeks and cries 
after those who are froward and hostile, in order that 
they too may repent and return and live. To do such 
things for sinners, — that is righteousness. 

85. In order that we may the better understand this, 
we will relate an occurrence. There was a woman who 
believed in Jesus, and was righteous in his blood. In the 
city where she dwelt, there was a man who did her all 
manner of injury, defrauded her of her money, etc. That 
man took sick, and at the same time got to be without 
both home and food for himself and his family. The 
woman of whom we are speaking learned of this, and at 
once her thoughts ran thus: "As I am righteous, I must 
procure home and food for this poor man, even though 
he is my enemy." Behold righteousness there! She did 
not think this way: "As I am righteous, I must exact of 
my enemy what he owes me." No; but thus she thought: 
"As I am righteous, I must help my enemy." Yes, this 
was assuredly a glimpse of the righteousness of God. 
But still another narrative. There was a Jew who had 
been wounded by robbers, and then had been left half 
dead in his blood. A priest came, a Levite came, and 
they passed by him. Thus their righteousness looked, 
and thus it showed itself! Then came a Samaritan, one of 
that people which was the object of the Jews' bitterness, 
hatred, and deepest contempt. What then did he do? He 
went to his enemy, refreshed him, brought him to an inn, 
took care of him, and payed for his stay and care while 
there. (Luke x. 30 — 35). And such is that which John 
calls "doing righteousness," as he says: "If ye know that 
he [the Lord Jesus] is righteous, ye know that every one 
that doeth righteousness is born of him." (1 John ii. 29). 

86. "Yes," you say, "that we know quite well; but 
it is not customary to call such conduct righteousness." 



9 2 SEVENTH MEDITATION. 

Answer: Yes, we all know indeed that the heart is so dark- 
ened, that it has altogether different, yea, opposite thoughts 
of divine righteousness. Just for this reason, also, we use 
in this matter so many words. Would to God that the 
consideration of the matter might bear some fruit, so that 
we might come to a right understanding of it, and might 
begin to talk with new tongues about it! Consequently: 
Just as you now never say to any one, "Of such and such 
a man one must be afraid, for he is a righteous [just, right 
kind of a] man," but on the contrary you say, "On such 
and such a man one can depend; for he is a righteous 
man; with such and such a merchant one can safely 
trade, for he is a righteous merchant", etc., — in short, 
just as you gain honor and confidence for a man by com- 
mending him as being a righteous man, so also do learn 
to use, in like manner, the title "Righteous" when the 
Lord God is concerned, so that you do not by that title 
make sinners afraid of him, but so that, for the comfort of 
yourself and others, you can say: "Behold God, — him we 
can trust, in him we can confide, for he is a righteous 
God [a right and just God, the right kind of a God]; 
from him we can expect a sure and real salvation; from 
him we can expect that he will care for sinners and reach 
them a helping hand, as he is a righteous God." 

87. In 1 Sam. xxiv. it is narrated that Saul persecut- 
ed David, so that David had to hide himself in a cave. 
Shortly afterwards Saul came into the same cave, not know- 
ing that David was there, and laid himself down to sleep. 
Then the companions of David would have had him to kill 
Saul, as they said: "Behold the day of which the LORD 
said unto thee, 'Behold, I will deliver thine enemy into 
thine hand, that thou mayest do to him as it shall seem 
good unto thee.'" But David said: "The LORD forbid that 
I should do this thing." Then the narrative goes on to say: 
"So David stayed [checked] his men with these words, 
and suffered them not to rise against Saul." But he "cut 



VERSE EIGHTH. 93 

off the skirt [a piece] of Saul's robe privily." When Saul 
had awakened, and gone out of the cave, also David went 
out; and when he was at a distance he cried to Saul, 
showed him the skirt [the piece from the robe], and said: 
"Behold, this day thine eyes have seen how the LORD 
had delivered thee to-day into mine hand in the cave: and 
some bade me kill thee: but mine eye [that is, I myself] 
spared thee," etc. When Saul heard this he lifted up his 
voice, and wept, and said to David: "Thou art more right- 
eous [or, just] than I: for thou hast rendered unto me good, 
whereas I have rendered unto thee evil" (verse 17, Rev. 
Ver.). There you see what the Bible means by righteous- 
ness, or justice. Yes, God be praised: to render good unto 
one's enemy, this it calls righteousness, or justice; and 
thus too it teaches that God has in the_ same way shown 
his righteousness [justice]. Keep this; for it will do you 
infinite good to know that it is the righteousness and 
justice of God to do good to his enemies. For such a right- 
eousness, or justice, is not terrible, but comforting: so 
that it draws the heart to the Lord, and helps me to look 
upon God as when a child looks into its father's face, 
and creeps into his bosom, and says: "Dear, dear father." 
SS. That also the holy men of God who are men- 
tioned in the Scriptures have, by the righteousness and 
justice of God, understood such divine uprightness and 
well-disposed nature, — that we can everywhere gather 
from their words. For they always appeal to the right- 
eousness of God as something comforting, as something 
which filled their hearts with confidence in God. Thus 
says Ezra (ix. 15): "O LORD God of Israel, thou art 
righteous: for we remain yet escaped, as it is this day." 
At the word "righteous" here Biichner in his good old 
Concordance [German and Swedish] adds the remark, 
"good and gracious." And thus says David: "Gracious 
is the LORD, and righteous; yea, our God is merciful." 
(Ps. cxvi. 5). And again: "I will praise the LORD ac- 



94 SEVENTH MEDITATION. 

cording to his righteousness" [Swedish: "for the sake of 
his righteousness"]. (Ps. vii. 17). And again: "Deliver 
me from bloodguiltiness, O God, thou God of my salva- 
tion; and my tongue shall sing aloud of thy righteous- 
ness." (Ps. Li. 14). And again: "The mercy of the LORD 
is from everlasting to everlasting upon them that fear 
him, and his righteousness unto children's children." (Ps. 
ciii. 17). And even as regards the disobedient it is said in 
Is. XLii. 21: "Still the Lord desires for them that which is 
good for his righteousness' sake" [thus according to the Old 
Swed. and Luther's Ger. Versions*]. In Ps. xxxi. 1 David 
prays: "Deliver me in thy righteousness." At this verse 
Luther makes this remark: "In, or by, thy righteousness, 
that is, in, or by, thy grace, which makes me pious and 
righteous." After which remark he adds some words to the 
effect that in the same way we ought to interpret all sim- 
ilar passages. (See his sermon on First Sunday in Advent, 
§35). And again says David: "Judge me, O LORD my 
God, according to thy righteousness." (Ps. xxxv. 24). And 
again: "Quicken me in [or, by] thy righteousness." (Ps. 
cxix. 40). And again: "For thy righteousness' sake [lit- 
erally, "in (or, by) thy righteousness"] bring my soul out 
of trouble." (Ps. cxiiii. n). In Ps. Lxxxix. 15 and 16 it is 
said: "Blessed is the people that know the joyful sound: 
they shall walk, O LORD, in the light of thy countenance. 
In thy name they shall rejoice all the day: and in thy 
righteousnes shall they be exalted." Hear that: "In [or, 

* The English Auth. Version has it: "The LORD is well 
pleased for his righteousness' sake." This is evidently to be tak- 
en in connection with the preceding verses about the "Servant 
of Jehovah" (that is, the people of Israel, and, in the highest 
sense, the Messiah), so that it is with that "Servant" the Lord is 
pleased for his (the Lord's own) righteousness' sake. The Rev. 
Ver., on the contrary, is here greatly at variance both with the 
Auth. Ver. and (as it seems) with the Original Text. In either 
case, however, "righteousness" is mentioned as something gra- 
cious, beneficent, and comforting. — J. G. P. 



VERSE EIGHTH. 95 

by] thy righteousness they shall be exalted." But what 
the psalmist means by this, he indicates at once thus: "In 
[or, by] thy favour our horn shall be exalted." (Verse 17). 
There David identifies the favor (that is, good pleasure, or 
grace) and the righteousness of God, — he makes them 
to be one and the same thing. Verily: with such a con- 
ception of the righteousness of God it was not strange 
that the saints of old found so rich a consolation in it. 
Yes, in Dan. ix. 16 Daniel prays: "O Lord, according to 
all thy righteousness [in the Original, "righteousnesses", 
that is, being and doing right in all things, — good works] 
let thine anger and thy fury be turned away from thy city 
Jerusalem, thy holy mountain." Just think: when he de- 
sired a refuge from the anger and the fury of God [that 
is, God's dire judgments], then he took refuge in the right- 
eousness of God. O, what a precious view of the right- 
eousness of God the prophet must have had! In the midst 
of his confessing the iniquities of himself and his people 
he appeals to the righteousness of God for help, and ex- 
pects help from it. Think how wonderful! But why is 
this so wonderful? It has, surely, always thus stood written 
in the word of God. May God open our eyes. 

89. In the same way you are to understand also 1 
John ii. 1 : "If any man sin, we have an advocate with the 
Father, Jesus Christ the righteous." That is: If any one 
sin, — from doing so may God graciously keep us! — but 
if any one sin, we do not however need to give up all 
as lost, for we have an Advocate in whom sinners can 
trust, an Advocate who is righteous, so that he undertakes 
the case of sinners and helps them, as also concerning his 
coming in the flesh it is said, "Behold, thy King cometh 
unto thee: he is just [or, righteous, — as the word is gen- 
erally translated], and having salvation" [according to 
- the Swedish: "He is righteous, and a helper"* (Zech. ix. 9)] ; 

* Thus according to the Old Swedish Version and the Ger- 
man by Luther, The English Auth. (as also the Revised) Ver. 



96 SEVENTH MEDITATION. 

that is, he is righteous so that he helps, or saves, sinners. 
And this Advocate we have now "with the Father"; that is, 
this Advocate, who is appointed to help those who sin, he 
is now exalted to the right hand of the Father in heaven, 
from which place and position he still carries on his right- 
eous work of saving sinners, inasmuch as he daily and 
kindly in his blood justifies and cleanses them from all 
their sins. Likewise it is said also in 1 John i. 9: "If we 
confess our sins, he is faithful and just ["righteous", in 
Rev. Ver.] to forgive us our sins, and to cleanse us from 
all unrighteousness." The meaning is: "Then, as God is 
faithful and right [upright, true, kind], he will forgive 
sins." For as God desires to find in us such a righteous- 
ness, or piety, as that we forgive sins, so also he himself 
manifests such a righteousness, or good and right dispo- 
sition, as that he forgives the sins of all those who ac- 
knowledge and confess them. And this indeed he does 
daily and kindly through Jesus Christ; for he, Jesus Christ, 
is the mercy-seat in whom God declares, or shows, his 
righteousness in this, that he forgives sins, and justifies 
all who believe in Jesus, as Paul says in Rom. iii. (verses 
25 and 26). But what the scribes [theologians] pretend 
to know and do say that God through the blood of Christ 
has received a full payment, or satisfaction, for all our 
sins, so that really his own righteousness, or justice, de- 
mands that he now forgive us our sins, — that is nowhere 
written. The saints mentioned in the Scriptures never 
appealed to or even referred to anything such. Neither 
have they in their books or letters anywhere taught 

expresses in the main the same thought; but the Rev. Ver. gives 
in the margin the only correct rendering, "saved", of the Hebrew 
passive nosha: "Righteous and saved is he", that is, the King 
(Messiah) is saved through and out of all conflicts, because he is 
righteous. Of course then follows that, being himself thus 
saved, he is able and willing to save others, — he is saved, in or- 
der that he may save, and in both cases it is so because he is 
righteous- — J- Q- -P* 



VERSE EIGHTH. 97 

others to lean on anything such. No; they knew of a higher 
and better righteousness of God than any such; not a 
righteousness which gave a receipt for a debt that had 
been doubly paid, — ■ for this much even an unrighteous 
man can do, — but a righteousness which remitted and 
forgave all, yea, delivered up and sacrificed the only be- 
gotten Son, in order to restore the guilty, straying, and 
lost children, and thus to bring them home again all right. 
90. But you say: "What then is the meaning of the 
Scriptures' speaking so much concerning the wrath of God 
and the punishments inflicted by him?" Answer: That 
means just as it is written, to wit: that God is displeased 
and angry with sin, and that finally, when the time comes, 
he will suffer his judgments to come as punishments upon 
those who live and walk in sin. The infliction of such 
penal judgments is shown alike both in the Old and the 
New Testament; yes, such has happened in the most 
terrible manner in New Testament times, as, for instance, 
in the destruction of Jerusalem, which took place thirty 
and some years after the death of Christ. Learn, therefore, 
to make a distinction here, so that you know that God 
hates sin, but loves the sinner, and that too in such a 
manner that even in and by the punishments which he 
sends he has in view, not the destruction of the sinner, 
but his deliverance from sin, as he himself says: "I have 
no pleasure in the death of the wicked; but that the wick- 
ed turn from his way and live." (Ezek. xxxiii. n). All 
of the Holy Scriptures make such a distinction between 
sin and the sinner, as that they everywhere show how God's 
plan of salvation tends toward this: — not to destroy the 
sinner, but to destroy his sin, and not to save sin, but to 
save the sinner. Hence, wherever you see it written that 
God loves sinners, then know that this love concerns the 
persons, but not their sin; for their sin God hates. And 
thus, also, when you read that God hates, or is angry with, 
sinners, then know that this hatred, or anger, concerns 



98 SEVENTH MEDITATION. 

their sin, but not their persons; for their persons he loves. 
Of all of this you can, also, see a picture in a godly earth- 
ly father; for the more godly and righteous he is, the 
more he hates the sin of his children, but loves their per- 
sons, and seeks to help them out of their sin. Even if he 
must betimes take to the rod, or some other punishment, 
in order that the children may see how he hates sin, still 
the object is always the same, namely, the improvement 
and welfare of the children. And this picture of a father, 
which the Lord himself so often uses, teaches us better 
and more clearly about the righteousness and justice of 
God than all the books of the scribes [theologians] can 
do. Take heed, therefore, that you do not allow this 
picture to be taken out of your heart. 

91. But in order that we may see this still more 
clearly we will cite a couple of Scripture passages. In 
Is. i. 5 the Lord says to the people: "Why should ye be 
stricken any more? ye will revolt more and more." There 
indeed he expressly says that the object of his striking 
them was that they should not revolt, but return. In Is. 
ix. 11 and foil, we read of the terrible judgments of God 
upon the people; and in the midst of the description of 
these judgments the Lord says: "For the people turneth 
not unto him that smiteth them, neither do they seek the 
LORD of hosts" (verse 13). See there: All these terrible 
punishments by which the Lord revealed his burning hatred 
against all sin, these punishments did not, however, have 
in view the destruction of the guilty persons, but on the 
contrary rather this, that they, the guilty persons, should 
turn to him who had punished them. Only when the 
sinner no longer can be converted from his sin, only then 
will that wrath of God which rests upon sin strike him 
and remain on him for ever. For as he then no more can 
be separated from his sin, the righteousness of God can 
never any more manifest itself unto salvation for him, but 
only unto judgment and condemnation. 



EIGHTH MEDITATION. 
The Lord will teach sinners in the way. 

92. We have in the preceding Meditation spoken of 
what the righteousness of God is. Now David gives a 
proof of the character of this righteousness when he says: 
"The LORD is upright, or righteous: therefore [literally: 
"because of this", or, "forthus"~\ will he teach sinners in 
the way." That is: The Lord is so righteous, or upright, 
just, and well-disposed, that for that very reason he will 
teach sinners, etc. See there again. To "teach sinners 
in the way," and to "guide the lowly in judgment," that 
is, guide them aright and safely, that is the righteousness 
of God. "Sinners", it is said. Can real sinners be meant? 
Yes, real sinners. Can great sinners be meant? Yes, great 
sinners. Can such sinners be meant as must see that 
they daily commit sin in all manner of ways and deserve 
naught but punishment? Yes, even such altogether un- 
worthy sinners. "But," you say, "are there no sinners 
whom the Lord will not teach?" Yes, such as will not 
allow themselves to be taught, but oppose him and his 
word. But where there is a sinner who has been reined 
up to heed the word of God, and now desires nothing 
more highly than that the Lord might teach him and en- 
lighten his eyes, there it will not fail that the Lord indeed 
will do it for his righteousness' sake. Even if you think 
that you are so unworthy, that the Lord surely cannot 



IOO EIGHTH MEDITATION. 

desire to have anything to do with you, as you yourself 
know or feel your heart to be so full of uncleanness, self- 
righteousness, obstinacy, etc.; then know this, that here 
it is not a matter depending on the state and condition of 
your heart, but on the state and condition of the heart of 
God. For here it stands: "Good and right [or, upright] 
is the LORD: therefore will he teach sinners in the way." 
As if he would say: "That you are a sinner, that has this 
effect that y©u cannot teach yourself, but must go astray 
and be lost if the Lord does not teach you. And now, 
although you, on account of your sin, are not worthy that 
the Lord should teach you, yet he will do so because he is 
right, a right and proper Being for such things; because one 
who is right, who is what he ought to be, cannot conduct 
himself otherwise than rightly, even towards sinners, and 
such need to be taught, helped, saved." To conduct one- 
self rightly, piously, and kindly, when one has to do with 
right and pious people, — that is no righteousness, or 
piety, worth mentioning; but to act rightly, piously, and 
kindly, when one has to do with sinners, with perverse 
people, — that is a right and true kind of piety, and such 
is the uprightness, or righteousness, and kindness, and 
entire disposition of God. 

93. But how all depends on the Lord's teaching, if 
we are to learn to know the way, and how he teaches 
sinners, and only sinners, of this both the Bible and all the 
history of God's kingdom of grace bear witness. How alto- 
gether vain it is to try to attain to this knowledge by one's 
own study and acuteness, this is shown in the case of the 
scribes, high priests, and Pharisees of old, who never could 
find the truth, simply because they seemed to themselves 
to be very excellent and wise. The same thing can be 
seen even to-day. O, how many they are who study with 
all zeal and acuteness, yea, possess superior learning in 
theology, but still walk in such spiritual darkness that 
they do not see anything else than error and aberration 



VERSE EIGHTH. IOI 

in a soul beginning in truth to believe in Jesus. Yes, the 
Lord himself says: "I thank thee, O Father, Lord of 
heaven and earth, because thou hast hid these things frot 
the wise and prudent [or, understanding], and hast re- 
vealed them unto babes" [the child-like, the simple-mind- 
ed]. (Matt. xi. 25). But how, on the other hand, the Lord 
teaches ignorant and simple-minded sinners, of this we 
have witnesses, — God be praised! — in the great company 
of publicans and sinners of every kind who have found the 
way, and now believe and live in Jesus. As Paul says: 
"Where is the wise? where is the scribe? where is the 
disputer of this woild? hath not God made foolish the 

wisdom of this world? Not many wise men after the 

flesh, not many mighty, not many noble, are called: But 
God hath chosen the foolish things of the world," etc. (1 
Cor. i. 20, 27). And again: "For after that in the wisdom 
of God the world by wisdom knew not God, it pleased 
God by the foolishness of preaching to save them that 
believe." (Verse 21). While the scribes [theologians] are 
complaining of all sorts of error and aberration, God goes 
in among sinners and makes them to know in their hidden 
parts (their hearts) his saving wisdom. (Cf. Ps. Li. 6). 
This is indeed to many "a hard saying," which arouses 
much bitterness; but what of that? It miist nevertheless 
be said. The Lord and his apostles were not sparing even 
of this kind of talk, and the more generally it now begins 
to be suppressed, or not mentioned, the more needful it 
is that some one harps on it. Otherwise there is at hand 
the danger of beginning to regard that as Christianity 
which is only theology and a zeal for the law, — a way of 
thinking, a mistake, which would lead to the destruction 
of all true and real Christian life. May God keep us 
watchful. 

94. It seems so right and .pious, that when a man has 
honestly studied both science and theology, and then, be- 
sides, shown zeal for pure doctrine and moral life, and 



102. EIGHTH MEDITATION. 

moreover when he himself endeavors to lead such a life, 
— it seems so right and pious then to hope the best and 
to regard all as quite good and satisfactory. Over against 
this it always seems harsh and hard yet to come with the 
questions, "Have you the life? Have you received the Holy 
Ghost since you believed?" Such talk occasions uneasi- 
ness, and is disturbing, and brings much reproach and 
suffering upon the person who thus asks. Therefore, also, 
it is much pleasanter for our old Adam if we keep quiet, 
especially if we through such silence can gain praise as be- 
ing nice and pious. But may God keep us watchful. Let 
us cry and not grow weary; let us say to the deluded 
souls that knowledge and the works of the law are not the 
same as life and the fruits of the Spirit. It will cut many 
to the heart, as when Stephen spoke before the Jewish 
Council (Acts vii. 54); but still some will listen to it. 

95. "//? the way," it is further said: "He will teach 
sinners in the way." That David here by "the way" means 
the truth, we have before shown (§28). The life of man 
here on earth is often likened to a walk, or a journey, to- 
wards eternity. And as some are walking towards life, and 
others towards death, therefore also the Lord speaks of 
two ways, saying: "Wide is the gate, and broad is the 
way, that leadeth to destruction, and many there be which 
go in thereat: Because strait is the gate, and narrow is 
the way, which leadeth unto life, and few there be that 
find it." (Matt. vii. 13, 14). But how, then, shall we find 
it, and who are they that find it? Answer: By the teach- 
ing of the Lord the gate and the way can be found; and 
he has promised to "teach sinners in [that is, about, 
concerning] the way." Wherever, therefore, any one 
comes to him as a poor, stripped, destitute sinner, such a 
one will he take charge of, and will not suffer such a one 
to fail in finding the way, nor to miss it when found. Nay, 
even though he must still be encompassed with much 
ignorance and many false conceptions about many things, 



VERSE EIGHTH. I03 

— nevertheless, the way itself he shall not be allowed to 
miss. For of this the faithfulness of the Lord is a pledge. 

96. It is indeed comforting to know that, in spite of 
all the confusion of differing opinions and of differing 
doctrines, in spite of all ignorance, and in spite of the 
very weakest intellectual faculties, the Lord will still 
"teach sinners in the way." The same is seen also in the 
case of the first disciples of Christ. One cannot but be 
astonished at the fact that such strange conceptions as 
they had concerning the Messiah, his kingdom, etc., held 
sway in their heads, even until after his ascension. But 
the Lord taught them, and acknowledged them still as his 
disciples; for amid all confusion and error in knowledge, 
they nevertheless in their hearts believed in him, believed 
that he was the Christ, the Saviour, and it was this which 
made them his disciples. Similar is the condition of 
things in God's kingdom of grace even to-day. Looking 
upon all the different opinions and views which are pre- 
vailing here and there, one may be ready to despair of 
finding the truth, and of the cause of truth, yes, even as 
to whether any truth exist at all. And when one thinks 
of the simple common people hearing so many voices 
calling in and towards every direction, why, then the heart 
wants to burst out a-weeping. But in the meanwhile it 
is not as desperate as it seems. They that are chaff, they 
that seem to themselves wise, they are carried away by 
the winds; but the poor sinners who cry, "Jesus, thou 
Son of David, have mercy on us, that we may receive our 
sight," — these the Lord teaches in the way; and through 
all mazes, snares, and dangers they will get on in the way 
and reach its destination. 

97. If now you know this, then see to it that you 
remember it and can use it to the comforting of yourself 
and others when you have come into the dark valleys or 
you see any one else having come into them. As David 
says: "Though I walk through the valley of the shadow 



104 EIGHTH MEDITATION, 

of death [or, "the valley of deep darkness," as the margin 
in the Rev. Ver. also correctly renders the expression], I 
will fear no evil: for thou art with me." (Ps. xxiii. 4). 
When, therefore, everything seems to be whirling in your 
head and heart, and all that you have known and believed 
seems to be shaking and uncertain to you, then is the 
right time to use this word of God, so that you say: 
"Lord God, it is dark, very dark; I see nothing and know 
nothing; whither I turn, 'my ways are inclosed as with 
hewn stone,' and I see no way of escape. Lord, my God, 
have mercy upon me a sinner, and lead me. Thou hast 
said in thy word that thou art good and right, so that thou 
wilt teach sinners in the way. And now, Lord, behold, I 
shall be undone and shall perish unless thou dost teach me." 
— Verily, "the mountains shall depart, and the hills be 
removed" (Is. Liv. 10), but this promise shall not fail: 
"They that look unto the Lord shall be enlightened." 
(Ps. xxxiv. 5*). And there is yet that other promise, and 
there is no jesting about it: "I will instruct thee and teach 
thee in the way which thou shall go: I will guide thee with 
mine eye." (Ps. xxxii. 8). Your darkness may be never 
so great, still for the Lord darkness is not dark. Your 
sin and unworthiness may be never so great, still greater 

* Here the Swedish Versions, new as well as old, render the 
statement (and many like it elsewhere) as a general promise, 
truth, or fact, which indeed it is, not being confined to the past 
as the En^l. Versions give it: "They looked unto him and were 
lightened." The Hebrew language has but two tenses, preterite 
and future, and employs the preterite (past) to express whatever 
is "regarded as the continuation or natural sequence of a pre- 
existing action or condition", also "permanent facts or general 
truths", which as such are "gathered from experience and ob- 
servation." See e. g. Gen. vi. 13, "is filled" (literally, "was fall", 
i. e., has been and still is fall); Ex. xviii. 11, "now I know" (lit., 
"I knew", i. e., have known and still continue to know); Ps. 
ciii. 13, "the Lord pitieth" (lit., "pitied", i. e., is accustomed to 
pity); Is. i. 3, "the ox knoweth" (lit., "knew", i. e., has always 
known and always will know). — J. G. P. 



VERSE EIGHTH. I05 

is the word. "Good and right is the LORD: therefore will 
he teach sinners in the way." When you seem to have 
lost all, and you find yourself as upon a wild pathless sea, 
then you still have left to you a right and true and faith- 
ful Father in heaven, who loves sinners; then you still 
have left to you a right and true and faithful Brother, 
Jesus, to whom the Father has entrusted the work and 
office of saving sinners in his behalf; then there is still left 
to you the right and true and faithful Spirit of truth, who 
proceedeth from the Father and is sent by the Father and 
the Son with the work and office of instructing and teach- 
ing and guiding sinners. 

98. But do not let it stop with this that you see how 
comforting it is for plain and simple persons, but also 
learn from these facts how you are to act towards your 
brother, if in anything you have more and better light than 
he has. Look upon Jesus. He indeed had such light as none 
other ever has had, yea, he himself was and is the truth 
itself and the light of the world. Still he never did and 
never does despise the simple and the ignorant; he never 
quenched the "dimly burning wicks" [thus the marginal 
reading in the Revised Version of Is. xLii. 3], but he 
handled them in the most careful way, and sought to be 
of use to them with his light, so that even they might be- 
gin to burn brightly and give light. And if they did not 
at once allow themselves to be fully taught by him, but 
still for a long time continued in their own old notions 
and manners, which the scribes had implanted in them, 
nevertheless he did not give them up, but was patient 
with them, and thought that by and by it would possibly 
be better with them. This example also Paul followed, 
so that he became as a Jew to the Jews; to them that were 
under the law, as if also he were under the law; to 
them that were without law, as if he himself were without 
law. Yes, he sums it all up by saying: "I am become all 
things to all men, that I may by all means save some." (1 



I06 EIGHTH MEDITATION. 

Cor. ix. 19 — 22, Revised Version). But how he exempli- 
fied this we see, for instance, in his epistle to the Romans. 
For in Rome there were certain Christians who were still 
bound in their consciences by the law of Moses, so that 
they scrupled to eat meat. This caused others to despise 
these Christians. But then Paul came to the assistance of 
these, and showed those others how one must respect 
weak consciences and not wound them, but with gentle- 
ness see to it how they may be helped and set right. For 
to help and compassionate the weak is always more right 
and pious than to trample upon them. 

99. Behold, this is now also for us the right course 
and example. Hence, wherever you see any one that is 
ignorant and is in error, or is astray in his knowledge, 
while at heart he still wants Jesus, there you ought to 
think in this way: "God grant that I may be of use to my 
brother, so that he may come out of that darkness." But 
if, instead of this, you are offended at him, and become 
impatient and bitter, then you do not use your light as 
Christ and the apostles did. For they never used their 
light to burn the weak, but to enlighten them. God grant 
that we may rightly consider this. It is very easy to get 
something hurtful into the body, but not so easy to get it 
out again. Likewise, also, it is very easy to get an error 
into the head, but not equally easy to expel it. There- 
fore, when you see a brother getting into error, or going 
astray, then teach him, and if he will not at once be 
taught, be patient with him. The Lord is much concern- 
ed about the weak. When all comes about, perhaps it may 
even be that your brother, with his poorer light, is living 
in a more unaffected and more intimate union of heart 
with Jesus than you with your better light. Beware, there- 
fore, of trampling upon him, for so has the Lord Jesus 
never done to you. Nay, much better it is, with the simple 
faith of a disciple in the heart, to have the head full of 
all kinds of errors than to have such a light that one takes 



VERSE EIGHT. I07 

offence at brethren who are weak or are in error as to 
this or that point. 

100. But if you go on exercising yourself in such a 
course and after such an example, then, no doubt, the 
devil often comes and says: "Yes, but look here; your 
brother is not only ignorant, but also stiff-necked and will 
not allow himself to be taught, or convinced, though you 
have the clear words of God to put against his error; 
and then it is right that you thrust him away as not being 
a brother at all." But do you answer: "Get thee behind 
me, Satan! That my brother is in error I see very well; 
but who has brought him into it, if not you? That, also, he 
is very stiff-necked and will not readily submit himself to 
the word of God, that, too, I see very well; but who has 
made him stiff-necked, if not you? And now, after you 
have done this, you want me to help you to destroy him! 
No, get thee hence, Satan! The Lord giving me grace 
thereunto, I will rather with my light be of use to my 
brother." — Behold, when you know this and act accord- 
ingly, then you are following the example of him of whom 
it is heie written: "Good and right is the LORD: there- 
fore will he teach sinners in the way." Then, also, will 
the Lord reward you in some way, may be in this that at 
some other time he will send you a brother to help you out 
of some error in which perchance you unknowingly may 
be now or into which you may come hereafter. 



NINTH MEDITATION. 
He guides the lowly aright. 

ioi. David goes on further, and says in verse 9: 
"The meek [lowly, afflicted, helpless, — the same word in 
verses 16 and 18] will he guide in judgment: and the meek 
will he teach his way." [According to the Swedish Ver- 
sions and the German of Luther this verse will read in 
English thus : "He guideth the icr etched aright, and teacheth 
the wretched his way."*~] He not only teaches sinners in 
[of, or about] the way, but he also guides them. "The 
wretched" [lowly, helpless, humble], says the psalmist; 
that is, those that are wholly bereft of all their own boast- 
ing, or glorying [Rom. iii. 27]; such, for instance, as the 
publican in the temple, who did not dare to lift up his 
eyes, but smote his breast and said: "God, be merciful to 
me a sinner." (Luke xviii. 10 — 13). Or such as the male- 

* As to the word "wretched" in this version ("meek" in 
the Engl. Authorized and Revised Versions, 'lowly' in my pre- 
ferred rendering) see my note at the beginning of the Second 
Meditation, § 17, page 22. Here the word, whether rendered by 
"meek", "lowly", or "wretched", is in fact equal to: penitent, 
such sinners as have been taught "the way (verse 8),hence, true 
converts. — The seemingly rather free translation of the 
Hebrew bammishpat (literally, "in the judgment") by "aright" 
according to the Swedish and German Versions (Luth.: "Erleitet 
die Elenden recJif) is beautifully plain, strong, and explanatory, 
even if not as literal as the English Versions have it; and as the 
Hebrew noun mishpat means judgment, judicial sentence, justice, 



"'ERSE NINTH. IO9 

factor on the cross, '^ho in his wretchedness looked unto 
Jesus and said: "Lcrd, remember me when thou comest 
into thy kingdom." (Luke xxiii. 40 — 42). Or such as the 
sinful woman, who in Simon's house lay at the feet of 
Jesus and wept. When you have tried everything, in order 
to make yourself right and pious and worthy, but have 
come short in all, so that you now see yourself guilty and 
ruined, and your only hope is in grace, if possibly there 
be any grace for you yet to be had, then you have become 
wretched [lowly, helpless, humble, penitent] . It is quite 
common thz.t when such wretched ones [lowly, humble, 
etc.] read the promises of grace which in the Scriptures 
are addressed to just such wretched, lowly, helpless ones, 
then they trrink that this very wretchedness [lowliness, 
helplessness^ must surely be some kind of piety, or worthi- 
ness, which Ihey lack, and then they cry out: "Oh! that I 
only were iruly wretched [helpless, humble], but my 
heart is hard and dead as a stone/' etc. This all comes 
entirely fron the deep-rooted idea of our nature that grace 
must after 8 11 come from, or depend upon, our piety. 
That God should be gracious to those that are really 
wretched, - - wretched in this way that in them "dwelleth 
no good tbjag" [Rom. vii. 18), no piety, but only sin 
and uncles, /ftness, — this passes far, far above all their 
thoughts. Do we ask them, "But now is it not wretched 



equity, right, the rendering of the adverbial phrase (bamrmshpat, 
"in the jud/Tnent," "in the right") by the adverb "aright" is 
fully warranted. Thus, "to do judgment" = to do right, or, to 
do aright. There are many similar Hebrew idioms. Cf. Gen. 
xviii. 19, M5; 1 Kings iii. 11, 28; Prov. xxi. 3, 7, 15; Ezek. xviii. 
5, 19, etc,; Mic. vi. 8; the word is frequently translated "right"; 
Job xxxiv. 6, 17; xxxvi. 6; Ps. ix. 4 {cf. cxii. 5); Is. xxxii. 1, 7; 
Ezek. xx», 27, and many other places. Dr. T. J Conant, in his 
New Version of the Psalms appended to Lange's (Moll's) Com- 
mentary, renders the sentence in the psalm under consideration 
very ri«hly thus: "He will guide the humble in that which is 
rigbis" — J. G. P, 



IIO NINTH MEDITATION. 

that you are so ungodly, cold, hard, and lull of unclean 
desires, full of covetousness, of pride, and many other 
abominations?" then they certainly must answer that this 
is, beyond all description, wretched. But still they do 
not think that they are the poor and wretched of whom 
the Scriptures speak; no, they rather think thus: "The 
wretched in the Scriptures must be such as are not really 
wretched, but such as are still pious, and soft-hearted, 
and God-fearing." Surely it is wonderful that poor, 
wretched, helpless sinners, who so much need grace, full 
and free grace, should in such a manner wriggle away 
and turn aside from the word of grace. 

102. Therefore it is necessary that we accustom 
ourselves to hold this fast, to wit, that the Scriptures in 
all points mean precisely what they say, and that, conse- 
quently, when they speak of the wretched [the afflicted, 
helpless, lowly] they mean just those that really are 
wretched, such as have real sins, so that in reality, and 
not merely in feeling, they are in a wretched state and 
condition. In the same manner, when you hear how the 
Lord will most heartily concern himself for the wretched 
[the afflicted, the lowly] and help them, then take hold 
of this just as it stands, and do not make any change in 
it nor add anything to it but this that you believe that 
the Lord by such words means you; do so especially at 
times when you more than ever see how it is all over with 
all your own piety and all your own strength and resour- 
ces. For at such times it is that the devil transforms him- 
self into an angel of light, and into a preacher who says: 
"Look here, there must be something wrong, something 
deceitful, in you; why, certainly it will not do that you 
in this way continue trusting to grace while you observe 
in yourself no improvement; that is an altogether too 
loose doctrine, that gospel on which you are living; until 
you become entirely different than you are, you have no 
right to appropriate to yourself the grace of God," etc. 



VERSE NINTH. HI 

By such preaching he will also soon drive you back under 
the yoke of the law if you do not in a simple-hearted way 
abide in the word as it is written and trust in grace for 
the wretched and the lost ones. 

103. In the holy Scriptures there is much said a- 
bout the wretched [the poor, lowly, afflicted], and it is 
always some good word the Lord has to say to them. Not 
in one single place is there a hard word said to them. All 
the judgments of the Scriptures are for them that have 
been benumbed, and have made themselves senseless in 
unrighteousness or self-righteousness, and as such do not 
care for the Lord or his grace. To those that are in 
sorrow over their sins, and heartily desire to be righteous, 
to such the holy Scriptures have only gracious words to 
say. Be they weak, failing, and wretched in every way, 
still the Scriptures are always ready to speak kind words 
of grace to them. They themselves may think that if 
they had a table of laws that would be very severe on 
them, and were full of condemnation, then would there 
indeed be more earnestness and godliness in them; but 
the Scriptures still always go on speaking of grace and 
the forgiveness of sins. For the Scriptures know of such 
wretched ones only one thing: namely, that they have 
the forgiveness of sins, and stand in the eternal grace and 
friendship of God. This matter is so decided in heaven, 
that even their names are already written in the Lamb's 
book of life. It may, indeed, many times be uncertain to 
their hearts, but with God it is certain, and the angels 
also know it, for they have received the charge of God 
to bear them up in their hands, that they may not dash 
their feet against a stone. (See Ps. xci. 11, 12; Heb. i. 
14). And if they themselves believed it — surely they 
would do well, and God bids them so gladly welcome to 
do so. 

104. In order that we may now see all this confirm- 
ed by the Scriptures, we will here bring forward some 



112 NINTH MEDITATION. 

promises which concern the wretched ones [the afflicted, 
the poor, the helpless, the lowly]. Thus it is said: "And 
the afflicted people thou (O LORD) wilt save." (2 Sam. 
xxii. 28). "The needy shall not alway be forgotten: the 
expectation of the poor shall not* perish for ever." (Ps. ix. 
18). "The meek [the lowly] shall inherit the earth; and 
shall delight themselves in the abundance of peace." (Ps. 
xxxvii. 11). "Thou, O God, hast prepared of thy good- 
ness for the poor." (Ps. Lxviii. 10). "The meek [the 
lowly] shall eat and be satisfied: they shall praise the 
LORD that seek him: your heart shall live for ever. All 
they that go down to the dust shall bow before him, even 
he that cannot keep his soul alive." (Ps. xxii. 26, 29**). 

* Being thus printed in italics in the Auth. Ver., it would 
indicate that this "nof is absent from the original; and leaving 
it out, the sentence would say quite a different thing. The case 
however is this that, as in the Hebrew the negative stands in the 
beginning of the verse, the second clause of the verse is so close- 
ly connected with the first, that the same negative applies to and 
covers both clauses, thus: "For not always shall be forgotten 
the needy, the expectation of the poor perish forever," — "not 
shall" being understood in the second clause from the first. The 
insertion of a "nor" in the beginning of the second clause, as is 
done in the Rev. Ver., or a "not" before the verb, is therefore 
fully warranted, and is quite necessary in modern languages for 
the bringing out clearly of the sense. — J. G. P. 

** The last sentence in the quotation is the rendering in the 
Revised Version, which gives a clear thought and makes good 
connection with the preceding part of the verse, whereas the 
Auth. Version does not. The feast (i. e., the communion of the 
people with God) spoken of is for all alike, without distinction 
of rank or condition: "for those who in 'the fat of the earth' 
abound in worldly prosperity, and for those who have fallen 

down in the dust, — 'dust' being a symbol of filth and 

thence of lowliness, sorrow, affliction, — those who have de 
scended from the height of prosperity into such lowliness as may 
be likened to having fallen in the dust of the earth (not the dust 
of death); and then, in the next clause, the definite thought steps 
forth from the veil of the figure and declares that the feast is even 
for such a poor one as 'cannot keep his soul alive', but is in dan- 



VERSE NINTH. II3 

"He shall deliver the needy when he crieth; the poor also, 
and him that hath no helper." (Ps. Lxxii. 12). "I know- 
that the LORD will maintain the cause of the afflicted, 
and the right of the poor." "The LORD lifteth up the 
meek" [the lowly, the afflicted]. (Ps. cxl. 12; cxLvii. 6). 
"The LORD taketh pleasure in his people: he will beau- 
tify the meek [the lowly, the afflicted] with salvation." 
(Ps. cxLix. 4). "The LORD hath founded Zion, and the 
poor of his people shall trust in it." (Is. xiv. 32). "O 
thou afflicted, tossed with tempest, and not comforted, 
behold, I will lay thy stones with fair colours, and lay thy 
foundations with sapphires." (Is. Liv. 11). 

105. Such words sound good indeed, — do they 
not? Well, then, it is a great pity and harm that the 
wretched [the lowly and the afflicted] so often allow to 
slip out of their hands the comfort which they might have 
from such promises. If, however, only in one single 
place it read thus, "With the wretched [the poor, lowly, 
etc.] I cannot continually have patience," or thus, "I 
cannot promise the wretched any definite grace," — then 
there might indeed be some occasion for their being un- 
easy. But to have the most definite words of grace, and 
still be uneasy as if the words concerned only others or 
as if the Lord, however, back of the words, had some 
secret unfavorable thoughts, — that is to torment oneself 
altogether needlessly. Therefore, be wise and do not let 
the devil rule in your conscience as he desires, but drive 
him away from you and say: "Indeed I know that in me 
there is nothing as it ought to be. My sorrow, repent- 
ance, faith, sanctification, and all are such that often I do 
not know whether I have ever been born again or even 



ger of perishing from hunger." (Condensed from Moll on the 
Psalms in Lange's Commentary). The German of Luther and 
the Swedish Versions render the clause in question quite freely, 
but still very plainly and forceably, thus (being translated into 
English); ''arid those who live full of anxious cares/' •*■ J. Q. Pi 



114 NINTH MEDITATION. 

truly awakened. Often also sin takes me unawares, so 
that I fall quite grievously, yea, often I see naught else 
than that I still must be a slave of sin. My wretchedness 
is therefore great; God knows my misery. But what am 
I to do? Go back to the world, that I cannot; give myself 
up to the devil by wholly despairing and by letting all 
go, neither that can I do; help myself out of my wretch- 
edness, I cannot do that either. Therefore there is naught 
else for me to do than to leave all and to cast myself on 
the God of the lowly, the afflicted and wretched." — And 
in like manner when you see another one that is afflicted 
and wretched, then say to him: "Look here, dear brother, 
it is not better with you than me. Do you know what to 
do? Why, there is no other course for us to take than to 
begin to believe what God says about the poor and 
wretched." 

106. Here the Lord says through David that "he 
will guide the wretched [the lowly] aright."* In Ps. xxxii. 
8 the Lord says: "I will instruct thee and teach thee in 
the way which thou shalt go: I will guide thee with mine 
eye." [Revised Version: "I will counsel thee with mine 
eye upon thee"]. In Ps. xxiii. 3 it is said: "He leadeth 
[guideth] me in the paths of righteousness" — that is, in 
righteous, or right, paths — "for his name's sake." In 
Ps. Lxxii. 24 Asaph says to God: "Thou shalt guide me 
with thy counsel, and afterward receive me to [or, with] 
glory." In Ps. cxlv. 14 it is said: "The LORD uphold- 
eth all that fall, and raiseth up all those that be bowed 
down." In Isaiah (xui. 16) the Lord says: "I will bring 
the blind by a way that they knew not; I will lead them 
in paths that they have not known." And again: "He 
that hath mercy on them shall lead them, even by the 
springs of water shall he guide them." (Is. XLix. 10). And 

* Literally, "the lowly will he guide in the judgment" [or, 
"in the right"]. Concerning the translation of this expression 
m e my note to § 101, page 108. — J. (i. P, 



VERSE NINTH. 115 

again the Lord says: "They shall come with weeping, and 
with supplication will I lead them: I will cause them to 
walk by the rivers of waters in a straight way, wherein 
they shall not stumble: for I am a father to Israel." (Jer. 
xxxi. 9). These are indeed good and glorious promises. 
Just think: when you yourself know nothing, then the 
Lord will instruct and teach you; when you understand 
nothing, but only get into confusion and "darkness, then 
he will guide you with his eyes; yea, when you cannot 
walk, then he will carry you, as he says: "JEJven to hoar 
hairs will I carry you; I have made, and I will bear; even 
I will carry, and will deliver you.'" (Is. xLvi. 4). And 
again: "Ye shall be borne upon the side, and shall be 
dandled upon the knees." (Is. Lxvi. 12, Rev. Ver. ). And 
again: "He shall feed his flock like a shepherd: he shall 
gather the lambs with [or, in] his arms, and carry them in 
his bosom." (Is. xl. ii). Therefore, indeed, all wretched 
[afflicted and lowly] ones may be glad and of good cour- 
age. At any rate, there never will be any failing of what 
the Lord has spoken. If they do not always believe it, 
"yet he always abideth faithful." (2 Tim. ii. 13). And as 
it is not according to their faith, but according to his 
faithfulness, that he acts, so then it must indeed always 
go well with them. 

107. But this, that it is written that "he will guide 
the lowly aright/' this does not mean that he will guide 
them just as they themselves think he ought to guide them. 
For in general they think that it is getting out of the way 
as soon as they are getting down into shadowy valleys. 
In the beginning of their spiritual life, the children of 
God generally think that the way will become easier and 
more comprehensible the farther along they get. When, 
therefore, they experience just the opposite, then they 
fear that things are not going aright. When I thought — 
thus one or another will say — that I should find myself 
more and more free from sin and that I should feel my 



Il6 NINTH MEDITATION. 

heart becoming more godly the longer I lived, but when 
now, on the contrary, I see only more and more of the 
wretchedness of my heart, then it seems to rne that things 
are not going aright. When formerly I believed that I 
would have an altogether clearer and deeper conscious- 
ness of sin, and represented to myself that such a con- 
sciousness of sin would be a pure feeling of godliness, but 
when now, on the contrary, I more and more see real sins, 
and among these even this that my heart is so dead and 
cold, then I fear that things are not going aright. When, 
further, I look at other children of God, and they seem 
to me to have experiences and states that are alto- 
gether right according to the word of God, but as for me, 
on the contrary, when I find that I have not such a deep 
sorrow for sin as they, nor such a joy as they, nor 
such a fervent love as they, then again I think that 
it is not going aright with me. — Now, such things, 
or circumstances, giving rise to such thoughts, cause great 
sorrow in the life of the children of God. But what is to 
be done in the matter? Nothing else than to cast oneself 
upon the God of the lowly and wretched, saying some- 
thing like this: '-'Dear Lord God, this I do not understand, 
neither do I know how I shall act; it has become so dark, 
that I do not see my way, nor any way of escape. But 
thou, Lord, art 'good and upright,' true, right, and kind, 
and hast promised to plead and maintain the cause of the 
lowly, the wretched, and the fatherless, and with thine 
eyes to guide aright the poor, the lowly, and the afflicted. 
And now, Lord God, see to my wretchedness and help- 
lessness, and do what thou hast promised." 

1 08. There is an immeasurable security in these 
words, "The lowly will he guide aright" It does not 
read, "li may happen that he will guide the lowly aright." 
No; positive and definite is that word. Even if the guiding 
must go by ways that they do not know, and by paths that 
they have not known, yet it must go right Over stormy 



VERSE NINTH. 117 

waves it goes right; in sunshine and fine weather it 
goes right; in and through dark valleys it goes right; 
through death and the grave it goes right. When he led 
his people through the desert to Canaan, yea, did then 
bear them as upon eagles' wings (Ex. xix. 4; Deut. xxxii. 
ii, 12), then he led them indeed by strange and crooked 
ways; but to Canaan he led them nevertheless, for that 
was the promise. They sinned, and he chastised them; 
but nevertheless he led them, for that was the promise. 
They doubted and murmured; and he chastised them 
again, now in one way, now in another; but he led them 
— that he did notwithstanding. Amid it all he still 
thought of the oath which he had sworn to their fathers, 
Abraham, Isaac, and Jacob. Behold, there is earnest in 
the promises of God, — they are meant in all seriousness. 
To visit sins with the rod, and iniquities with stripes (Ps. 
Lxxxix. 32), — that is what he is wont to do. But to take 
back his promises, — that is something which he never 
has done, and neither ever thinks of doing. 

109. "But," say you, "if I cannot believe, how will 
it go then?" Answer: Then it will go so, that he will help 
your unbelief, as he did for the man of whom in the 
gospels it is said that he cried out, "Lord, help thou my 
unbelief." (Mark ix. 24). Perhaps you are astonished at 
such an answer, but look at some examples. When Sarah 
did not believe that she would receive a son, but laughed 
at the word announcing the fact (Gen. xviii.), — did he 
not then help her unbelief and give her a son? When 
Zacharias received the promise of the son who was to be 
the forerunner of the Lord, indeed he too did not believe; 
but the Lord chastised him, and helped his unbelief, and 
gave him the promised son anyway. (Luke i.). When 
Thomas received news that the Lord was risen and had 
been seen by all the other apostles, then he did not be- 
lieve; but the Lord manifested himself to him, and helped 
his unbelief. (John xx.). And how has he dealt with you 



Il8 NINTH MEDITATION. 

all the time hitherto? Have you indeed always believed 
so perfectly? No; a thousand times have you sinned by 
unbelief; but how has the Lord acted towards you then? 
Well, you blush, as you indeed have reason to do; but 
say, has he not all these thousand times helped your un- 
belief? And can you have anything against his doing the 
same even hereafter? Behold, there is earnestness and 
sincerity in the promises of God, even in the days when it 
goes hard, or poorly, for you to believe. 

no. "Well," you say, "but how does this hang to- 
gether? Is it not written in the Scriptures that 'he that 
believeth not is condemned already,' that 'the wrath of 
God abideth on him,' etc.?" (John iii. 18, 36). Yes, it is 
indeed thus written; but mark here an exceedingly import- 
ant difference between unbelief and unbelief — between 
different kinds of unbelief. The ungodly are hostile to 
the gospel, and will 'not believe because the gospel disturbs 
them in their sins; the Pharisees are hostile to the gospel, 
and will not believe because the gospel condemns their 
self-righteousness, upon which they are resting their hope; 
the Scribes hate the gospel, and will not believe because 
it shows their wisdom to be folly. Behold, all this is the 
kind of unbelief against which God's judgments of wrath 
are pronounced in the Scriptures. But besides, there are to 
be found many poor souls who would esteem it the great- 
est of all blessedness if they were clearly permitted to be- 
lieve the gospel; but they think they are not permitted to 
do so, and therefore cannot, because they are such great 
sinners, or because the matter seems altogether too great 
for them. Could they only, or were they only allowed, 
— behold, God knows that they would not desire any- 
thing more. This we see in the case of the disciples of 
Christ on the first Easter day. They had nothing against 
the rising of the Lord Jesus from the dead; but when they 
heard the account of it they could not possibly believe, 
for the thing itself seemed to them altogether too great. 



VERSE NINTH. 119 

This is something totally different from the unbelief of the 
enemies. Therefore we see, also, how the Lord Jesus 
sought them out and helped their unbelief, so that they 
again attained to faith and again could rejoice in his sal- 
vation. 

in. Therefore : He, the Lord, guides the lowly aright 
"He," the Lord, — of him it is said that he does so, — he who 
has created heaven and earth, and "upholds all things by 
the word of his power," he who dwells in heavenly ma- 
jesty, "in the light which no man can approach unto," — he 
watches with his eyes open over the lowly, the poor, the 
wretched, in order that they may not go wrong, or astray. 
Just think, if a king, a mighty emperor, should meet on the 
street a poor, lost, forsaken child that could not find its 
way home, nor even had a home, and he should take it by 
the hand and lead it home to his own palace and say, 
"Here, this shall be your home, I will be your father," — 
this would surely be wonderful; but nevertheless it would 
be as nothing compared with what this is, to wit, that the 
holy and majestic God "humbleth himself to behold the 
things that are in heaven and in the earth ' (Ps. cxiii. 6), and 
guides the wretched [the helpless, the lowly] aright. And 
yet, why is this so wonderful? To help the wretched and 
to guide them aright — this is undoubtedly a good work; 
and why should it be wonderful that he who above all 
others is good and right [that is, rightly disposed, benig- 
nant], why should it be wonderful that he does good 
works? 

112. Yes, he guides. It does not say, "He has guid- 
ed"; nor, "He shall guide"; but, "He guides."* This is 

* Thus according to the Swedish Versions and the German 
of Luther. The English Versions have "He will guide," which 
is indeed quite literally according to the Hebrew; but the Heb. 
future has the sense of the present "when it (the present) is con- 
ceived of as extending into the future" ; the future is used also 
to express "general truths or permanent facts", also "constant 
or habitual acts"; e. g. 1 Sam. i. 8, "why weepest thou" (lit., "why 



120 NINTH MEDITATION. 

his daily and hourly work and purpose. Never does he 
become sleepy, never tired. There is not in all the Scrip- 
tures a single passage, or word, which says that the Lord 
ever was or ever becomes tired of sinners. But it is 
narrated that when at one time he was "wearied with his 
journey", then he was refreshed, as if by food, as he had 
a chance of helping a poor Samaritan woman to faith. 
(John iv.). At times sinners surrounded him so that he 
did not have time to eat, yea, so that he was obliged to 
enter into a boat, in order to avoid being trampled upon; 
but tired, or weary, of those sinners he was not. His 
disciples he took aside, in order that they might "rest 
awhile" after a journey of theirs; but he never spoke of 
any rest for himself. (Mark vi. 30 seq.). And as he was 
then, so he is also now. He is the Man through whom 
the Father guides the lowly aright; it is the Father who 
does the works, and it is the Son who in behalf of the 
Father executes, or accomplishes, them. And thus he con- 
tinues all the days. [Of. Matt, xxviii. 20. Marg. Read, in 
Rev. Ver.]. Be not uneasy. It may perhaps go in a 
zigzag way, but still it goes homeward; and if it goes 
homeward, why, then it goes right, for it is homeward you 
want to go, and home you want to reach, — is it not so? 
Well, it goes one day, one moment, at a time and at a 
step; — one, two, three, and right away you are there. 
Just wait a little. Soon he will say: "Father, here he is, 
that poor, wretched one concerning whom thou gavest me 
the commandment that I should take him by the hand and 
guide him home to thee." 

shalt thou weep?"); Prov. xiv. 34, "righteousness exalteth" (lit., 
"shall exalt"); Is. xl. 1, "saithyour God" (lit., "shall say") etc., 
etc. Therefore the first above-mentioned Versions, together 
with the Author in the text above, are entirely correct as to 
sense. What the Author desires to guard against is the notion 
that the promise concerns only or mainly the future. In fact, 
also, the English "will" expresses here more of purpose, will- 
ingness, and certainty than mere futurity. — </ O. P. 



VERSE NINTH. 121 

113. But if we ask, "What means does the Lord use, 
in order to guide the lowly aright?" then the answer will 
be: "Above everything else, the word of God." Therefore 
David says: "Thy word is a lamp unto my feet, and a 
light unto my path." (Ps. cxix. 105). To this also all the 
children of God bear witness, that what made them chil- 
dren, and what has all the time hitherto kept them so 
that they still are living and still are in the way, that is 
alone the word of the Lord. Had they not had that, they 
would long ago have perished in their wretchedness. (See 
Ps. cxix. 92). Therefore, also, it is always a matter which 
characterizes true disciples, that they cannot get along 
without the word of God, but in everything want to hear 
and know what the Lord says and how he judges. For 
they know that without his word they cannot go right. 
The words of men are good as long as they are in harmony 
with the word of God, but beyond this they are worthless. 
When a real important matter is concerned, then Mas is the 
chief question: What does God say? All flesh is grass, 
but the word of our God shall stand for ever. (See Is. xl. 
6, 8; 1 Pet. i. 24, 25). That word is the hand whereby 
God guides the lowly aright. 

114. But that it is by the word that the Lord guides 
the lowly aright, that you can see from your own expe- 
rience, — if indeed you are a child of God at all. You 
know that your old heart is naturally full of self -righteous- 
ness, always inclined to be proud and to think itself to be 
something before God. If you have any talent, — then 
right away the old heart likes to shine by it. If some day 
you have been able to be remarkably pious, able to deny 
yourself, yea, able to sacrifice yourself or something valu- 
able of yours to God, quickly you think yourself to be 
better before God, and would like to have all know it and 
talk about it. If you do not yourself talk about it, yet 
your heart would gladly do it, so that it costs you a good 
deal to desist. If you see any one who knows of your 



122 NINTH MEDITATION. 

good work and praises it, — at once you like such a one 
very much; but if you see any one who despises your 
piety or does not esteem it highly enough, at once this 
stings you. If you have prayed more fervently than usual 
or than others, at once you are pleased with yourself on 
that account. If you have overcome mighty temptations, 
at once your heart is inclined to say, "I shall never be 
moved" (Ps. xxx. 6), and so you begin readily to be offend- 
ed at the weak, etc. Behold, such is the nature of the 
old heart. And now: What is it that can, in spite of this 
nature of the heart, still keep the poor soul in the way, so 
that it does not fall into the abyss which lies along that 
sideof it? Answer: It is the left hand of the righteousness 
of God, the holy law, which daily disciplines you, and 
holds court with you in your conscience, so that you al- 
ways again come down and never can retain any self- 
glorying. Oh, how precious and important the divine 
law is in this its office! Verily, where the law is not thus 
allowed continually to discipline and daily unclothe the 
sinner of all boasting and self-glorying, there he cannot 
long retain the gospel. Therefore it is indeed a grievous 
error to despise the law. 

115. But further: What is it that in your distress 
on account of sin upholds you, so that you do not alto- 
gether perish by your wretchedness? You often think that 
it is all over with you, but still you cannot give up; you 
know how full of uncleanness your heart is, and you see 
how often you fall into sin, yea, fall by your own fault 
entirely, although you know better than thus to fall. That 
law which is in your members brings you into captivity, 
so that you do not do what you would, but what you hate. 
(Cf. Rom. vii. 23, 15). You know in your conscience 
how fully you deserve all the condemnation which the 
law pronounces; but still you are holding on in faith and 
hope. On it goes with you slowly and through dire 
distress; but on it goes nevertheless. You fall, but you 



VERSE NINTH. 1 23 

can never remain lying in your fallen condition; you must, 
however, always rise up again, etc. What is it that thus 
upholds you, so that the devil, in spite of all his work, 
cannot drag you down into the pit which lies on that side 
of the way? Answer: It is the right hand of the righteous- 
ness of God, the holy gospel, which thus mightily sustains 
you, and which daily leads you to the cross, to the blood 
of Jesus, wherein you have cleansing from all your sins, 
and righteousness, and life, and peace, so that you at 
times can sing with all boldness: "I live, yet not I, but 
Christ liveth in me: and the life which I now live in the 
flesh I live by the faith of the Son of God, who loved me, 
and gave himself for me." (Gal. ii. 20). Verily, when one 
sees how the children of God have their delight, their 
life, their all, in the gospel; how they must live upon it as 
upon daily bread; how it is the gospel, which helps them 
to sing the praise of Jesus, — the gospel, which gives 
them the happiest moments they have in this life, — the 
gospel, which gives them that holy state of mind accord- 
ing to which they can no longer take pleasure or even 
exist in sin, — the gospel, which gives them love to the 
children of God, — the gospel, which helps them to over- 
come sin and the world, — the gospel, which gives them 
victory over death, yea, so complete a victory that they 
even triumphantly can trample upon him who to the world 
is a "king of terrors", etc.; — when one beholds all this 
and yet more that is similar, then one can easily under- 
stand how it is especially by the gospel that the Lord 
guides the lowly aright. 

116. But even the most faithful of the children of 
God are still hampered by the flesh, which easily besets 
them, and tempts them in a thousand ways to walk un- 
worthily of the gospel. Here one can see a Christian 
man or woman who by the flesh is drawn into worldli- 
ness; there a Christian merchant who is tempted not to 
deal openly, honestly, and truthfully; there a Christian 



124 NINTH MEDITATION'. 

buyer who is tempted to haggle about a bargain and to 
beat down the seller; there a Christian employer who is 
tempted not to give his workmen their just wages; there a 
Christian workman who is tempted to do his work negli- 
gently when no one sees him; there a Christian master 
who is tempted to be hard and even unreasonable in his 
demands upon his servants; there a Christian servant who 
is tempted to be unfaithful, gainsaying, negligent, careless, 
etc. Yes, who can enumerate all the snares in which 
the devil seeks to catch the children of God! Behold, you 
know it, perhaps from your own experience if you but 
review it carefully. And what is it then that still guides 
you aright amid all these snares, — that looks you up 
again in whatever crooks and corners you may be found, 
— that corrects and teaches you, — that stirs up your 
pure mind to fight against the flesh and the world, and 
always again makes your heart realize the importance of 
living soberly, righteously, and godly in this present 
world? Answer: It is that one and the same gospel which 
is so full of loving encouragements, faithful exhortations, 
and earnest warnings. Yes, just think how many a time, 
when you came near going to sleep over an important 
matter, the Lord has struck you with a word of admoni- 
tion, started you up, and again taken you away from a sense- 
lessness into which you were near falling. If you rightly 
consider this you will learn heartily to thank God even 
for that part of the gospel which is called admonition and 
exhortation. 

117. But, while we now have been saying that the 
word is the first and principal means by which the Lord 
is guiding aright the lowly, we do not wish to say, 
however, that it is the only means. When the Lord was 
about to be separated from his disciples he gave them his 
body to eat and his blood to drink, and thus instituted for 
their benefit his holy Supper to be a help for them against 
the flesh, the world, and the devil. "Take and eat," — he 



VERSE NINTH. 1 25 

says, — "this is my body"; "take and drink, this is my 
blood." "Do this in remembrance of me"; "do it often." 
As if he would say; "When you get tired in the way, 
then gather here, and break the bread among one another; 
with it refresh your dejected hearts, and strengthen your 
feeble knees. When you have sinned, then gather here, 
eat and drink; here is the body which was given for you, 
and the blood which cleanses from all sins. If the word 
is beginning to seem old, and your ears are getting heavy, 
then gather here, break the bread among yourselves, and 
taste and see that the Lord is good. If disagreements be- 
gin to rise among you, then gather here, break the bread 
among yourselves, and say: 'Brethren, behold, we are in- 
deed one body as surely as we are partakers of that one 
bread; let us, therefore, not wrangle among ourselves and 
tear ourselves to pieces.' " — In short: When you feel 
yourself cold, wretched, desolate and sinful, weak in con- 
fession, etc., then know that the hoi}' Communion is a 
precious means by which God is accustomed to guide 
aright the lowly. 

118. Finally, God has still another means which he 
uses to guide the lowly aright; namely, the dear cross. 
Yes, "the dear cross," say all; but no one believes that it 
is dear, except so long as one is free from bearing it. Yet 
the cross is God's rod, with which he chastens those 
whom he loves; it is God's knife, with which he purges 
the fruit-bearing branches, in order that they may bring 
forth more fruit; it is God's furnace, or crucible, in which 
he polishes and refines faith. The cross is a means by 
which God leads his people to consider their sins, as the 
prophet Jeremiah (in Lam. i. 14) says in behalf of Israel, 
"The yoke of my transgressions is bound by his [the 
Lord's] hand," and as we read in Hosea v. 15 where the 
Lord says, "I will go and return to my place, till they ac- 
knowledge their offence, and seek my face: in their afflic- 
tion they will seek me early" [or, better, "earnestly", as 



126 NINTH MEDITATION. 

the Rev. Ver. has it]. The cross is a means by which 
God produces patience, experience, and a sure hope. (See 
Rom. v. 3, 4). The cross is a means by which the Lord 
draws sinners to himself, as Isaiah says: "LORD, in 
trouble have they visited thee [literally, "have they looked 
for thee"], they poured out a prayer when thy chastening 
was upon them." (Is. xxvi. 16). AndinHosea (v. i5andvi. 
1) the Lord says: "In their affliction they will seek me 
earnestly, saying, 'Come, and let us return unto the 
LORD: for he hath torn, and he will heal us; he hath 
smitten, and he will bind us up.'" [Revised Version]. 
The cross is a means by which God teaches us to give 
heed to his word, as the entire history of God's people test- 
ifies, and as God himself often says, for instance in Ezek. 
vi. 10: "They shall know [by inflicted punishments, cap- 
tivity, etc.] that I am the LORD, and that I have not 
said in vain that I would do this evil unto them." The 
cross is a means by which God teaches his children to 
pray, as David says: "In my distress I called upon the 
LORD, and cried unto my God." (Ps. xviii. 6). The 
cross is a means by which God keeps his children and 
servants from spiritual pride, as Paul say: "And lest I 
should be exalted above measure through the abundance 
of the revelations, there was given to me a thorn in the 
flesh, the messenger of Satan to buffet me, lest I should 
be exalted above measure." (2 Cor. xii. 7). The cross is 
a means by which God subdues the rule of the flesh, as 
Peter says: "For he that hath suffered in the flesh hath 
ceased from sin." (1 Pet. iv. 1). The cross is a means by 
which God shows that he loves us and acknowledges us 
as his true children, as Heb. xii. 7 and 8 says: "If ye en- 
dure chastening, God dealeth with you as with sons 

But if ye be without chastisement, whereof all are partak- 
ers, then are ye bastards, and not sons." The cross is 
a means by which God awakens in his children a longing 
for heaven, as Paul says; "For our light affliction, which 



VERSE NINTH. 1 27 

is but for a moment, worketh for us a far more exceeding 
and eternal weight of glory." (2 Cor. iv. 17). Behold, 
that is a blessed means, that dear cross, to lead the lowly 
aright. 

119. But inasmuch as David adds, "And the lowly 
[the helpless, poor, afflicted] will he teach his way," — 
by this he repeats the same thought which he expressed 
in the preceding verse thus: "He will teach sinners in the 
way." No man can teach sinners the way of God. There- 
fore it is said: "They shall be all taught of God." (John vi. 
45; Is. Liv. 13). Men can bring the word to the ears of 
others; it is God alone who makes it a living thing, a 
living reality, in their hearts. Therefore we see, also, 
that the same sermon, which makes one person extra- 
ordinarily happy and blessed, does not at all affect an- 
other; the same word, which at one time is to my taste 
as wood, or sand, can at another time be to me sweeter 
than honey and the honeycomb; the passage which I have 
read a hundred times without seeing anything in it, that 
- same passage may at the one-hundred-and-first reading 
become to me the source of infinite teaching, the spring of 
many an invaluable lesson. God it is who gives to the 
one this, in one way, and to the other that, in another 
Avay; at one time more, at another time less; and it is al- 
ways to the lowly that he gives, as it is said: "He hath 
filled the hungry with good things; and the rich he hath 
sent empty away." (Luke i. 53). Therefore, this is the 
sum of the text: The lowly the Lord teaches, and he 
teaches them no whims and notions and devices of man, 
but his truth; the lowly the Lord guides, and aright he 
guides them, and when and where they cannot walk he 
carries them. And all this he does year after year, with- 
out money and for naught, for his own name's sake, be- 
cause he is "a father to Israel" — to those who yet and 
at any time are his people, — as he himself has said. (Jer, 
xxxi. 9). 



TENTH MEDITATION. 
"All the paths of the LORD are mercy and truth." 

1 20. Again David continues and says (verse 10): 
"All the paths of the LORD are mercy [more properly, 
grace*~\ and truth to such as keep his covenant and his 
testimonies." "All -the paths of the LORD", that is, all 
the ways, or manners, in which the Lord (Jehovah) leads 
his children, his people, in this world. That now here is 
not meant the life-giving, the saving truth, that is evident; 
because that truth, that way, is only one. "I am the way," 
says the Lord Jesus (John xiv. 6); but he does not say, 
"I am one of the ways." "I am the light," he says (John 
viii. 12; ix. 5); but not, "one of the lights." "I am the 
truth," he says. (John xiv. 6). Hence, in this respect, 
there can never be any question about more than one 
way. All other ways are not God's ways, but by-ways, 
wrong, astray-leading ways. But in the Scriptures "God's 

* It is the same word which in verse 6 is translated (in the 
Auth. Ver.) "lovingkindnesses", but in verses 7 and 10 ''mercy." 
The Rev. Ver. is here more consistent, giving in all three places 
"lovingkindness" (plural, correctly, in verse 6). See preceding 
Meditations on these verses, especially sections 53, 70, 73, and 
74. The Old Swedish Version has "goodness", also here in 
verse 10; but the New Proof-Translation has (in verses 7 and 10) 
"grace", which certainly is the more proper word here, especially 
in the significant combination with "truth." Cf. Ps. Lvii. 3; 
hxl 7; lxxxv. 10; Lxxxvi. 15; Lxxxix. 14; Proy. iii. 3; xiv. 23; 
xvi, 6; xx. 28; John .{, J4, 17. - J. G, i>. 



VERSE TENTH. 129 

ways," or "God's paths," mean those different "ways," or 
manners, or methods, which the Lord uses in leading his 
people through life and the world; as when the Lord in 
Is. lv. 9 says: "As the heavens are higher than the earth, 
so are my ways higher than your ways." And as Paul 
says: "O the depth of the riches both of the wisdom and 
knowledge of God! how unsearchable are his judgments, 
and his ways past finding out!" (Rom. xi. 33). And as 
David says: "The LORD is righteous in all his ways, and 
gracious in all his works." (Ps. cxlv. 17, Rev. Ver.). 

121. That the paths, or ways, of the Lord are differ- 
ent for different children of his, to this both the Scrip- 
tures and experience bear witness. When God led Abra- 
ham, and let him be a stranger everywhere; when he 
commanded him to offer his son, etc.; when Jacob had 
to flee from the face of his brother Esau; when Joseph 
was sold by his brethren, became a slave in Egypt, was 
cast into prison, was exalted to honor; when his brethren 
were driven by want into Egypt; when Jacob, then called 
Israel, "warrior of God," moved with all of his household to 
Goshen, a district in Egypt; when Moses led the children 
of Israel out of Egypt; when the insignificant David was 
exalted from the employment of a shepherd to the posi- 
tion and office of a king; when he then had to flee from 
before Saul, etc.; when Paul was taken prisoner and 
brought to Rome; ■■ — behold, then were these all really 
the paths and ways of the Lord, for it was the Lord, who 
was in and conducted them all. 

122. Likewise, it is also the Lord's paths and ways 
when he puts one in this place, and another one in another 
place; when he lets one be rich, another one poor, one 
well, another one sick; when he gives to one a good wife 
or husband, to another one a worthless wife or husband; 
when he gives to one many children, to another one no 
children; when he lays upon one this cross, upon another 
one another cross; when he lets one get into this danger, 



I30 TENTH MEDITATION. 

another one into another danger, and helps them out of 
it, the one in one way, the other in another way. Yes, 
who can enumerate all the different paths and ways in 
which the Lord leads his people? The whole life of 
a Christian is full of examples, and always have the ways 
of the Lord been different with each one. Just as we 
never find in the woods two leaves or in the meadows two 
blades of grass which look or are made precisely alike, so 
neither do we find two Christians whom the Lord leads 
precisely alike. In his ways there is an infinite richness 
and an immeasurable depth. 

123. These paths and ways of God are often won- 
derful, that is, such that one cannot comprehend them. 
At times it may indeed be clear enough what he means. 
I once knew a believing clergyman who became heir to 
considerable earthly riches. He then became interested 
in lumber business and also in some other affairs. There- 
by his spiritual life became dull and drowsy. But behold, 
the Lord had mercy on him and let him, through fraudu- 
lent transactions of another man, lose all his possessions. 
There the way of God was easily understood. But often 
his ways are past tracing out. Some remain here in time 
always hidden, mysterious, and incomprehensible; as when 
the Lord suffered John the Baptist, after so short an 
activity, to be cast into prison and there leave his head as 
a reward for the charming dance of a frivolous woman. 
Other ways of God are incomprehensible for a time, but 
afterwards become quite intelligible, plain, and clear. No 
one could comprehend God's way with Joseph when he 
suffered him to be sold into Egypt, when he let him be 
cast into prison, etc.; but after fifteen years everything 
was clear, and men could see how the finger of God had 
directed everything with a certain definite purpose. But 
while all was going on no one but the Lord himself un- 
derstood the connection. When Paul was brought to 
Rome, then no one understood God's way with him, but 



VERSE TENTH. I3I 

afterwards all became clear, so that Paul confessed that 
all that had happened unto him had "fallen out rather 
unto the furtherance of the gospel." (Phil. i. 12). Then, 
also, some ways of the Lord are incomprehensible to those 
who must be walking in them, while on the contrary they 
may be very clear and comprehensible to those who only 
stand and look on. In short: the ways of God are mani- 
fold, at times clear, but often strange and mysterious; as 
he says: "I will bring them by a way that they knew not; 
I will lead them in paths that they have not known." (Is. 
xdi. 16). 

124. But whether these ways of the Lord are clear 
or unaccountably mysterious, it is important for us to 
consider that they are the Lord's ways. A man who had 
lost his little child, and was so grieved thereby that he 
was inaccessible to all consolation, awoke at last as from 
a stupor, and received an inexpressible peace simply 
through a brother's pointing out that it was the Lord, who 
had done it. Yes, if we considered only this, then already 
that would help us out of many a dark valley. But who 
considers this? When the Lord gives us good and peace- 
ful days, then it is no difficulty to believe that it is he who 
is doing it, — unless we become so dull and senseless 
that we do not see anything. But when he takes our 
possessions, our good name and reputation, our health, or 
anything else which seems to us altogether indispensable, 
who then believes that it is he? Especially if we lose any 
of the things mentioned through the falsehood, deceit, 
fraud, or violence of wicked persons, — who then believes 
that it is the Lord, who is doing it? But that is what he 
desires us to exercise ourselves in believing. For anyway, 
in every case, all that happens to his children is his work, 
whether it be joyous or sorrowful, even to the falling of a 
hair from off their heads. 

125. Therefore, when you see around you your wife, 
husband, or children, healthy and happy; when you have 



132 TENTH MEDITATION. 

a comfortable and good home, enough of food, clothing, 
and such like things; then consider that all this comes 
from God. For if you habitually think thus it will fill 
your heart with joy and heavenly delight, and at the same 
time it will help you against covetousness, pride, and 
spiritual lethargy. On the other hand, if you must 
carry to the grave one child after another of your own, or 
must sit in needy circumstances and eat your bread amid 
anxious cares, then think and say thus: "It is only the 
Lord; it is simply his doings." His ways are indeed won- 
derful, but nevertheless they are his. If you consider this 
it will give you courage and strength to live and work. 
But if you do not consider this you will become melan- 
choly, discouraged, and powerless, and thereby only make 
your condition worse and your cross heavier than the 
Lord had intended that it should be. When Peter and 
the other disciples had toiled a whole night and yet had 
caught no fish, then this was of the Lord. When they 
afterwards in one draught caught so many fishes that the 
boats began to sink, then also this was of the Lord. (See 
John xxi.). In short, as we have already said: in joy and 
in sorrow, in prosperity and in adversity, in rest and in 
conflict, in good and in bad report, when your heart is 
filled with life and gladness, and when you feel your heart 
dead and cold, then say, "It is the Lord, only the Lord, the 
Lord my God." For even if you do not say so, it is 
nevertheless he. 

126. Here David now says concerning all of God's 
ways that they are merciful [according to the Swedish, 
good; more corretly, gracious*] ; yea, really, right out he 
says that they are mercy [or goodness, or grace]. By 
his using such an expression he desires the more sharply 
to present the matter itself, as when we say, "This or that 

* See my note at § 120, on page 128, as to the use of these 
words in the verse under consideration; also the Author's own 
remarks farther on, in § 129. — J. G. P. 



VERSE TENTH. 133 

one is goodness itself," that is, he is good beyond all usual 
limits, or measure. Hence, as applied here: good, beyond 
all measure, or bounds, is everything that God does. And 
what else should we expect, if we think upon it more 
closely? Who indeed should do that which is good, if not 
he? What he does, that does not always taste good, but it 
is good, and that is the main thing. When parents chas- 
tise their children, that does not taste good, but it is 
good; and in the future, when they, the children, come to 
a better understanding, they will thank their parents more 
for the rod than for all the sweatmeats they received. 
Therefore, whatsoever God sends you, even if it is strange 
or tastes bitter, so do know this: It is all good, very good. 
Therefore David says in another place, speaking to the 
Lord: " Oh how great is thy goodness, which thou hast 
laid up for them that fear thee!" (Ps. xxxi. 19). And again: 
"Thy mercy [properly, "grace"; the Revised Version 
has "lovingkindness"], O LORD, is in the heavens*, and 
thy faithfulness reacheth unto the clouds." (Ps. xxxvi. 5; 
cf. Lvii. 10; cviii. 4). And again: "How excellent is thy 
lovingkindness [or, grace], O God! Therefore the chil- 
dren of men put their trust under the shadow of thy 
wings." (Ps. xxxvi. 7). And again: "Surely goodness and 
mercy [grace] shall follow me all the days of my life." 
(Ps. xxiii. 6). Therefore, also Paul says: "We know that 
all things work together for good to them that love God." 
(Rom. viii. 28). Prosperity and adversity, height and 
depth, honor and dishonor, life and death — all, all work 
together for good to the children of God. Therefore, 
also the Lord says: "There shall no evil befall thee, neither 
shall any plague come nigh thy dwelling." (Ps. xci. 10). 
* According to the Swedish and German Versions, "Thy 
goodness, O Lord, reaches as widely as the heavens", — thus 
taking the preposition "in" (Hebrew, "b"') to mean "as," "like," 
or, "in the manner of," a meaning which the Heb. prep, cer- 
tainly often has, e. g., Ps. xxxvii. 20, "into smoke" = "like 
smoke" (see Rev. Ver.); Is. xlIv. 4, etc. — J. 67. P. 



134 TENTH MEDITATION. 

Just think: "no evil." Everything must be good. O Lord 
God, where are our eyes,- that we do not see anything! 
Lord, increase our faith. 

127. It is narrated of the old church father Chrys- 
ostom, who lived about four hundred years after the birth 
of Christ, that no matter what happened to him he would 
cry out: "Glory to God for all things." On that account 
also, his enemies were greatly at loss as to what they 
should do when they wished to harm him. To cast him 
into prison, — that would not do; for then he would be- 
come like John the Baptist, and then he would say glory 
to God for that. To scourge him, — neither that would 
be of any use; for then he would be like Christ and his 
apostles, and then he would say glory to God for that. 
To take away from him his possessions, — neither would 
that be of any use; for then again he would become like 
Christ, who "had not where to lay his head" (Luke ix. 
58), and then he would give thanks to God for that. To 
bestow possessions upon him, in order to ensnare him, — 
neither that would be of any use; for he would give them 
to the poor, and give thanks to God for that. To kill 
him, — that would surely least of all be of any use; for 
then he would get to heaven too soon, and would there 
begin to thank God forever. Yes, indeed, — it is not an 
easy thing to harm those whom God has promised that 
"no evil shall befall them, neither any plague come nigh 
their dwelling." The promises of God are walls which 
are no easy things to break through, or break down. 

128. Behold, this ought, by right, to be the daily 
motto of God's children: "Glory be to God for every- 
thing." For it does all come from God and is good. 
This would be rightly to disarm the devil and all enemies. 
For the devil is only after harming the children of God 
and bringing them to despair. Were he now to see that 
with all his assaults he accomplishes nothing else than the 
driving of the children closer to their Father and the a- 



VERSE TENTH. 135 

wakening of them to a constant praising of God, why, then 
he would find that he had nothing at all for all his trouble; 
as also, — God be praised, — the history of God's king- 
dom of grace witnesses how the enemies of this kingdom 
have often stood nonplused and at their wits' end when 
they have seen that all their exertions to smother the 
gospel — exertions by craft, force, or other means — have 
turned out so poorly in their interest that the children of 
God have become only the gladder and the more cou- 
rageous. Therefore Paul says: "We glory in tribulations 
also." (Rom. v. 3). And what does the present time wit- 
ness? Would not indeed the ungodly like to root out the 
Christians? Would not indeed the scribes like to smother 
the gospel? Yes, indeed; liking, or inclination, for such 
things is not wanting, but they stand there at their wits' 
end and do not know what to undertake. For they almost 
feel that if they undertake anything, then there is danger 
at hand that they thereby only advance what they desire 
to uproot. In the meanwhile they hope that intelligence 
and "enlightenment" shall gradually do it, — just as if some 
one should think that if only many lamps and lights were 
lighted upon the earth, then might one well succeed in 
putting out or doing away with the light of the sun. No; 
the Lord laughs at his enemies. Whatever they under- 
take against his kingdom, that he so overrules and directs 
that to his children it must be said of it all: "It is the 
way of the Lord, and it is only pure grace and goodness." 
Such a condition of things affords perfect safety. God 
grant that we might rightly understand it. 

129. The word which David here uses does really 
signify grace, and is the same word used in verse 6 [and 
there translated "lovingkindnesses"]. His words here, 
therefore, really read thus: "All the paths [or, ways] of 
the LORD are grace," — that is, such a goodness as 
exceeds all our deserts and merits and worthiness, a good- 
ness which is not overcome or weakened "by our sins, but 



136 TENTH MEDITATION. 

which reigns and is mighty over all our sins. "As the 
heaven is high above the earth, so great is his mercy 
[more correctly, grace] toward them that fear him," says 
therefore David in another place. (Ps. ciii. 11). Yes, Paul 
exclaims: "Where sin abounded, grace did much more 
abound" [or, according to the Revised Version, "grace 
did abound more exceedingly"]. (Rom. v. 20). Such a 
goodness, or grace, also, sinners need; a goodness, or 
grace, which, instead of being blotted out by their sins, 
on the contrary abounds over, overflows, and blots out 
all their trespasses; a goodness, or grace, which separates 
them and their transgressions from each other "as far as 
the east is from the west." (Ps. ciii. 12). Such a goodness, 
or grace, also, God shows in everything he does to and 
with his own. The roof which like a heaven covers the 
house of God on earth, can truly be named grace; and 
all that God does to and with his people he does under 
this roof, even when "he visits their transgressions with the 
rod, and their iniquity with stripes." (Ps. Lxxxix. 32). 

130. "All the paths [ways] of the Lord," — sing 
thus, — "all the paths [ways] of the Lord are goodness, 
or grace." That is a high and heavenly song, and it 
grates the ears of the devil and makes them tingle, so that 
he would gladly that we were silent as to that song, or at 
least that we would use a lower key and sing a text like 
this: "Some of the ways of the Lord," etc. But do you 
keep on singing, "all." And if you cannot always very 
well come up to so high a pitch, still exercise yourself in 
the singing. Begin it when you are in the green pastures 
and beside the still waters, in order that you may have 
some practice when you come into the dark valley. Now 

let us hear it: — "All ." Yes, that's it. You sing 

rather poorly, but what you sing is nevertheless true, and 
to sing truth a little poorly sounds any way better than to 
sing falsehood well Therefore, now we begin again: — 
"All the paths of the Lord are mercy." Well then, that was 



VERSE TENTH. 137 

right; thus it's to go; keep on practicing a little by little, 
a little at a time. The Lord likes those who are willing 
to learn. In heaven it will be better with the singing. 

131. "And truth/' says David. "All the paths 
[ways] of the Lord are truth"; that is, the Lord in his 
works never departs from his words, from that which he 
has spoken. To our eyes, at times, it may seem as if he 
did; but this is only an illusion. When he first gave 
Abraham the promise of a numerous posterity and then 
let him wait several years before he gave him a son, then 
it looked as if he had swerved from his truth; but it was 
not so. Likewise, when he gave him commandment about 
the sacrificing of Isaac, then it seemed as if he would act 
contrary to his promise, for just with Isaac the promise 
was connected; but it only appeared so. That men have 
forgotten the promises of God, and have despaired of the 
possibility of their fulfillment, that has been and yet is 
more than common. The most conspicuous example of 
this we see in the behavior of the disciples of Jesus when 
he, their Master, was crucified. For then the disciples 
gave up everything as lost. No longer did they the least 
think of all that the Lord had spoken concerning his 
rising again. But that God has forgotten a single word 
of all that he has spoken, or that he has dealt with any 
sinner otherwise than he before has promised in his word, 
that is something which has never happened since the 
foundation of the world nor ever before, and never will 
happen unto the end of it nor ever after, either. Thus 
the Scriptures say: "Thy mercy [lovingkindness, or grace], 
O LORD, is in the heavens;* and thy faithfulness reacheth 

* Or, ' is as the heavens''; that is, "reaches as widely as 
the heavens." Seethe second note to § 126, page 133. The 
Swedish and German Versions render the latter clause of the 
verse thus (translated into English): "and thy truth as widely 
as the clouds go" [or, ' as the skies extend"]. This gives cer- 
tainly a clear and also correct meaning, even though it be less 
literally according to the Original. — J. O. P. 



I38 TENTH MEDITATION. 

unto the clouds." (Ps. xxxvi. 5). And again: "The LORD 
is good; his mercy [grace] is everlasting; and his truth 
endureth to all generations." (Ps. c. 5). And again: "For 
ever, O LORD, thy word is settled in heaven. Thy faith- 
fulness is unto all generations." (Ps. cxix. 89, 90). And 
again: "Mercy [grace] shall be built up for ever: thy 
faithfulness shalt thou establish in the very heavens" (Ps. 
Lxxxix. 2); "thy faithfulness is round about thee" (verse 
8); "mercy [grace] and truth go before thy face" (verse 
14, Rev. Ver.). And again: "O LORD, thou art my 
God; .... thy counsels of old are faithfulness and truth." 
(Is. xxv. 1). And again: "Happy is he that hath the God 
of Jacob for his help, whose hope is in the LORD his 

God: which [who] keepeth truth for ever." (Ps. 

cxLvi. 5, 6). 

132. It is one of the chief tricks by which the enemy 
of souls disquiets the children of God when God their 
Father deals strangely with them, — namely, this is then 
that enemy's trick, that he does then misrepresent to their 
eyes or thoughts the doings of God even so far and in 
such a way that it seems to them as though he, the Lord, 
were acting altogether differently from what he has spoken 
in his word. In such distress Asaph cried: "Hath God for- 
gotten to be gracious? hath he in anger shut up his tender 
mercies? Is his mercy [grace] clean gone for ever? doth 
his promise [literally, a word] fail for evermore?" (Ps. 
Lxxvii. 9, 8)0 In these questions thousands upon thou- 
sands since the psalmist's time have joined. Thus says 
another singer (in Ps. Lxxxix. 49): "Lord, where are thy 
former lovingkindnesses [or, mercies; more properly, 
"graces," that is, "proofs or manifestations of thy grace"], 
which thou swarest unto David in thy truth" [or, "which 
thou didst swear to David in thy faithfulness"]. As long 
as we still can hold it certain and sure that the Lord 
faithfully keeps all that he has promised, so long darkness 
is never really dark. But when one's heart begins to doubt 



VERSE TENTH. 139 

the truth and trustworthiness of that which God has 
spoken, then one feels and is ready to exclaim as is written 
in Ps. Lxxxviii. 3: "My life draweth nigh unto the grave" 
[or rather, "unto Sheol," the underworld, the dominion of 
death]. In that heat many of the saints of God have 
wished themselves dead, and even unborn; and had not 
the Lord upheld them freely and graciously, the devil 
would have devoured them. 

133. Just think: while the Lord in his word promis- 
es to have such a care for his own that not a hair shall 
fall from their heads but by his will, yet at times he suffers 
many of them to come into such need and such anxieties 
that if seems as though he did not wish to allow them 
and their children their daily bread, and this while his 
enemies are gorging themselves in abundance and luxury, 
— surely, this seems strange. Now, they have the prom- 
ise that they may pray. This they do; and now again 
there stands before them the promise, "Before they call, 
I will answer; and while they are yet speaking, I will 
hear." (Is. lxv. 24). But, behold, though the words of 
promise stand there, it seems as though God never thought 
of the thing promised in those words. It is as if he had 
altogether stopped up his ears, or as if he had "turned to 
be cruel." (Job xxx. 21). Now the poor distressed soul 
also reads or hears one proof after another of the answer- 
ing of prayer. This comforts the soul, and it waits and 
hopes again; but again it seems to be put to shame. 
There, now it does indeed look critical, precarious, 
terrible. What is one in such circumstances to think of 
the truth of God? Behold, then comes the devil and says: 
"Where now is your God?" Oh, how that cuts into the 
heart! But in such darkness still to be able to say, "All 
the ways of the Lord are truth," that is a difficult art. 

134. But still worse it becomes when a believing 
soul must fight with some mighty and persistent tempta- 
tion to sin. To know that God is displeased with sin, 



140 TENTH MEDITATION. 

but, in spite of that, nevertheless to feel one's heart 
full of unclean desires; to know that God could at 
any time give deliverance from that sin, but still again 
and again be a-tumbling into it; to have in the word of 
God clear and definite promises of help, and on account 
of these promises be a-calling and a-crying out, but still 
see no change for the better, — that is distress, terrible 
distress. Lo! there the devil comes again and says: 
"Where now is your God? Do you not see that you are 
'given up unto a reprobate mind? It is no use for you to 
try any more. You are any way accursed and devoted to 
destruction by the Lord," etc. Such things no one un- 
derstands who has not been in them. Paul has in Rom. 
viith described this distress thus: "That which I do I 
allow not [better, "I know not," or, "I do not under- 
stand"; that is, "it is to me — I am to myself — an in- 
solvable riddle when I look at what I am doing"*] : for 
what I would, that do I not; but what I hate, that do I. 

O wretched man that I am! who shall deliver me 

from the body of this death?" [Or, "out of this body of 
death?" that is, this body subject to death, to the work- 
ings of death spiritually and physically, this sin-drenched 
human nature]. — Yes, it is as if one were in a state of 
dizziness when the law of sin, which is in the members, 
brings the soul into captivity to do that which it hates. 
One would gladly give all, yea, life itself, to be free from 
sinning — God knows it, — but still . In such dark- 
ness the devil has whispered to more than one of God's 
poor, distressed, afflicted ones: "Look here, it would be 
best that you made away with your life." O Lord God, 
thou who seest the misery of such lowly ones, the wretched, 
and nearest their cry, thou knowest it all. Verily, in or- 
der to hold out in such distress, and in it continue to 



* From the Author's (P. W.'s) "The New Testament: A 
New Tr a n station, with Explanatory Notes", — at the passage in 
question (Rom. vii. 15). — J. O. P. 



VERSE TENTH. 141 

confide in the truth of God, — to do so the power of God 
is needed. 

x 35- "Well," you say, "when I, however, clearly see 
that things are happening to me just contrary to the prom- 
ise of God, how then can I confide in the word?" 
Answer: Do not say, "clearly see"; nay, surely you see 
very badly. The truth of God has never failed, nor de- 
ceived. That his ways are incomprehensible, — that how- 
ever is not yet the same as that they might be untrue. 
That they are dark, thorny, and difficult, — neither that is 
the same as that they might be untrue. No; only wait 
yet a little longer; wait until you see the end. All is not yet 
finished. All the way and time hitherto not one single 
thing has failed of all that God has spoken; and with you, 
surely, no new order of things in the world is to begin, 
so that it shall be said: "That time God departed from 
his truth, a thing which never before happened since the 
foundation of the world." Nay; only be quiet. Say to the 
Lord: "Thou art my God. Thy wonderful ways and 
government I do not understand; but if thou wilt keep 
thy truth, and do with me as thou hast promised in thy 
word, then I am content. As to the rest, thou mayest 
rule and guide as thou wilt; only let me trust in thy truth." 

136. "All the paths [ways] of the Lord are truth." 
When he rejoices the heart of his own, then he does so 
according to the promise; when he chastens them, he does 
so according to the promise. He has promised to bring 
them to heaven; and when that cannot be done without 
affliction, then he must let them be afflicted. That they 
do not always trust in his truth, — that does indeed affect 
his heart; but what's to be done? If I promise anything 
to any one, and my promise is not believed, I must still 
give it for the sake of my own truthfulness. And how 
much more must not he who is the truth do what he has 
promised? The promises of God are not made strong by 
my faith; neither do they become shaky by my unbelief. 



142 TENTH MEDITATION. 

No; he goes before and speaks and acts, then he lets me 
follow and hear and believe. But if my faith fail, still he 
will do as he has said without inquiring about my want 
of understanding or my unbelief. The Lord remembers 
his covenant forever, the word which he has promised, as 
well as the word which he has commanded, as the psalmist 
intimates (in Ps. cv. 8): ''He hath remembered his cove- 
nant for ever, the word which he commanded to a thou- 
sand generations." "For ever," it is said; hence, not 
only in the moments when you think of his word and his 
covenant, but also in the moments when you quite forget 
them; not only in the moments when you feel devout, 
pious, and good, but also in the moments when you feel 
your heart to be cold, dull, and dead. When he notices 
that you are a sinner who needs and is looking for help, 
then he does not sit and consider whether or not you are 
worthy, but then he considers only the fact that he has 
promised to help sinners; and then he proceeds to act 
accordingly, whether you at the time understand his do- 
ings or not. When all is done and finished, then you shall 
understand it. Yes, it is absolutely certain that all, even 
the strangest, of the paths, or ways, of God are truth. 
Only waic a little. It may yet take a year or two, but 
soon all will be clear. "Now thus saith the LORD that 
created thee, O Jacob, and he that formed thee, O Israel, 
Fear not: for I have redeemed thee, I have called thee 
by thy name; thou art mine. When thou passest through 
the waters, I will be with thee; and through the rivers, 
they shall not overflow thee: when thou walkest through 
the fire, thou shalt not be burned; neither shall the flame 
kindle upon thee. For I am the LORD thy God, the Holy 
One of Israel, thy Saviour." (Is. xLiii. i — 3). There you 
hear: to escape going through fire and water, — as to that 
you have no promise; but that the Lord shall be with 
you, so that neither water shall drown you nor fire con- 
sume you, these are his own certain and faithful words. 



VERSE TENTH. 143 

And that the Lord forever keeps his word, — that is one 
of those things upon which we can altogether safely de- 
pend. 

137. Therefore, sing also here again and again: "All 
the ways of the Lord are truth." And if at times tears 
are about to stifle your voice, then still try to say: "All the 
ways of the Lord are truth." In the darkest valleys, where 
you see no way of escape, creep close to the Lord, and 
sing or say: "Lord, all thy ways are indeed truth. Hearken, 
O.my heart, fear not; it is indeed dark, but all the ways of 
the Lord are truth. He has at any rate promised that 
the deep waters shall not overflow me." But if you cannot 
sing it or say it, then lie down and weep in the presence 
of the Lord; but if you cannot even weep, why, then appear 
any way before him, and say only something like this: 
"Lord, thou seest how it is; now everything depends on 
thy truth — solely on thy truth." Verily, heaven and 
earth shall pass away, but of that which the Lord has 
promised not a word shall fail. Therefore, hear yet once 
more the words, and repeat them after me: "All the paths 
[ways] of the Lord are truth, are grace and truth." 

138. But David adds: "unto such as keep his cove- 
nant and his testimonies." By these words he shows who 
they are that have this sure and certain comfort which he 
has just set forth, — namely, those who keep the covenant 
and the testimonies* of God; that is, those who confide 
in his promises and the covenant which he has made in 
Christ for all men and all times. As to those who despise 
his covenant and testimonies, even to them he would do 
the greatest possible good, — Oh, how gladly he would draw 
them to his Son and save them! — but so long as they 
despise him they are going their own ways, and those ways 
are not grace and truth, but destruction and death. For 
while they are upon those ways the wrath of God abides 
upon them. Upon those, on the contrary, who cleave to 
his covenant, who have their life in the covenant and in 



144 TENTH MEDITATION. 

that testimony which God has given of his Son, upon them 
there are resting eternal grace, faithfulness, and truth. 
Against and away from all the attacks of the world, of 
the devil, and of the flesh, they have a refuge under the 
shadow of his wings, and those wings may be called truth, 
and their shadow may be called grace. In, or from, all 
storms, both internal and external, "he covers them with 
his feathers" (Ps. xci. 4), and those feathers may be called 
grace and truth. In short: from all enemies and from all 
evil "he keeps them secretly in his pavilion" (Ps. xxvii. 5, 
Rev. Ver.), and the name of that pavilion is grace, and of 
its foundations truth. 



ELEVENTH MEDITATION. 

"Pardon mine iniquity." 
I. 

139. In the seventh verse David has prayed: "Re- 
member not the sins of my youth." Here he now repeats 
this prayer, but makes it more general, more comprehen- 
sive as to sins, and says: "For thy name's sake, LORD, 
pardon mine iniquity; for it is great/' (Verse 11). For, as 
we have before remarked, when the heart is oppressed 
with sin it cries again and again for grace and forgiveness. 
Also in the eighteenth verse of this psalm David again re- 
peats this same prayer, saying: "Look upon mine affliction 
[lowliness, wretchedness, helplessness, — there is the noun 
of the same word that in verse 9 is translated "meek"] and 
my pain; and forgive all my sins." David, the man after 
God's own heart, had in exactly the same way the feelings 
and experiences which the poor saints of God still have, 
even to-day. Hence, also, it happens that when the chil- 
dren of God read the psalms of David it often appears to 
them as if the words were taken right from their own 
hearts; yes, when they themselves cannot express what is 
stirring in their hearts they find words and expressions for 
it in the psalms of David. As Luther says: "Every one, 
whatever his condition may be, still finds in the Psalter 
words and psalms which for him and in his case are serv- 
iceable, and as applicable to his case as if they had been 



146 ELEVENTH MEDITATION. 

placed there for his sake alone, so that he could not any- 
where find nor himself compose nor even desire any better. 
This thing is good also for this reason, that when such 
words please any one and well agree with him, then there- 
by he becomes satisfied that he is in the communion of 
saints, and that all saints have fared as he is faring, be- 
cause they with him sing the same song." 

140. The verse before us contains two parts: — a 
confession and a prayer; the confession coming first in the 
order of thought, though put last in words. Hence, as his 
iniquity is first thought of, David, in the first place, con- 
fesses that he has iniquity, and that too a great iniquity, 
or "much," or "abundant," iniquity, as the word primarily 
and most properly means. This, also, is a confession 
which often recurs in the psalms. Thus he confesses in 
Ps. xxxviii. 4: "Mine iniquities are gone over mine head: 
as an heavy burden they are too heavy for me." And 
again in Ps. xl. 12: "Mine iniquities have taken hold upon 
me, so that I am not able to look up; they are more than 
the hairs of mine head: therefore my heart faileth me." 
And again in Ps. xxxi. 10: "My strength faileth because 
of mine iniquity, and my bones are consumed" [or, 
"wasted away"]. Also in Ps. Li. 1 — 3 he prays: "Have 
meicy upon me, O God, according to thy lovingkindness 
[grace] : according unto the multitude of thy tender mer- 
cies blot out my transgressions. Wash me throughly 
from mine iniquity, and cleanse me from my sin. For I 
acknowledge my transgressions: and my sin is ever before 
me." In Rom. viith also Paul confesses: "That which I 
do I allow not [rather, "I know not," or, "I understand 
not] : for what I would, that do I not; but what I hate, 
that do I. If then I do that which I would not, I consent 
unto the law that it is good. Now then it is no more I 
that do it, but sin that dwelleth in me." — When the Lord 
taught his disciples to pray, then he taught them to say 
also this, "Forgive us our sins" (Lukexi. 4), which prayer 



VERSE ELEVENTH. 147 

contains a distinct confession of sin. For where one prays 
for forgiveness, there one confesses himself yet to be a 
sinner; as Luther, among other things in explanation of 
this prayer, says: "We sin daily in many ways, and deserve 
naught but punishment." And David cries out to God: 
"Enter not into judgment with thy servant: for in thy 
sight shall no man living be justified." (Ps. cxiiii. 2). 

141. From this we learn two very important things: 
to wit, first, that it must be some dreadful enchantment or 
delusion when a man comes to this that he thinks himself 
to be without sin, so that he no longer needs to confess 
any iniquity or beg for cleansing from any sin in the blood 
of Jesus. John explains the matter when he says: "If we 
say that we have no sin, we deceive ourselves, and the 
truth is not in us." (1 John i. 8). Those are clear words, 
that thus declare that where such sinlessness is professed, 
there it is simply a self-deception, an enchantment, by the 
father of lies, and not a real freedom from sin; no, but 
such an infatuation and blindness that one does not see 
his sin. Thus one will not allow sin to be sin, but lowers 
the requirements of the law, as did also the Pharisees of 
old, who too, in this way, became sinless, but mark, — 
sinless in their own eyes; that was all. In the eyes of 
God they were sinful and guilty nevertheless, and then it 
did not help them that they appeared clean and just in 
their own eyes. 

142. The apostles of Christ did indeed well know — 
and they have said so too — that in the Christian believers 
there dwells a spirit which is without guile, a pure, holy 
mind; and also that believers are not sinners in the sense 
that they, like unbelievers, the ungodly, live and walkinsin, 
or serve and follow it. But of anything to the effect that 
"the flesh" in them had become clean or that it had be- 
come completely cleaned out of them, — of this we find 
no hint in the New Testament and still less in the Old 
Testament. On the contrary, Paul says: "The flesh lusteth 



148 ELEVENTH MEDITATION. 

[i. e. t has desires] against the Spirit, and the Spirit against 
the flesh: and these are contrary the one to the other: so 
that ye cannot do the things that ye would." (Gal. v. 17). 
Yes, how the apostles viewed the matter can be seen 
best in 1 Cor. vi. 1 1 and in what precedes and follows. 
After the apostle has there set forth that neither idolaters, 
nor adulterers, nor thieves, nor the covetous, nor drunk- 
ards, nor extortioners, shall inherit the kingdom of God, 
he adds: "And such were some of you: but ye are washed, 
..but ye are sanctified, but ye are justified in the name of 
the Lord Jesus, and by [more correctly, in] the Spirit of 
our God." Hence: washed, sanctified, justified, — such 
he calls them; but in the meanwhile he rebukes them in 
one chapter after another for all kinds of sins which were 
prevalent among them; yea, so earnestly does he rebuke 
them that the first epistle to the Corinthians is the severest 
letter of rebuke that the apostle sent to any of the churches 
of God. From this it can be seen that the apostle did 
not think of any purity of "the flesh" when he called the 
Christians "washed," "sanctified," and "justified." 

143. Now, this was the first thing we were to learn 
from the saints' confession of sins. The other lesson, the 
second thing, we are to learn from that is this: to wit, 
the fact that Christians must still be sensible of being 
sinners, such as "daily sin in many ways," — that fact is 
not evidence against a state of grace, or of sonship. To 
be a child of God and yet have sins, these are two things 
which are very easily harmonized as long as they are only 
matters to be talked about. But to be really conscious 
of being a sinner, and at the same time to believe in one's 
being in an immovable state of grace and sonship, that is 
infinitely difficult. For then the devil is always in the 
way and says: "Well; but indeed how can you think it 
reasonable that you should be a Christian, you who are 
so hard, dead, and ungodly! Why, you do not see other 
Christians' being such as you are! They, too, indeed com- 



VERSE ELEVENTH. I 49 

plain of sins, but still it is altogether different with them. 
That they regard you as a Christian comes simply from 
the fact that they do not know what kind of a person you 
really are; for if they knew that they would right away 
think differently of you." Now, such a story by the devil 
seems to be altogether natural and reasonable, so that 
one is often at the point of giving up everything, and of 
beginning to despair. For how ever well instructed in the 
gospel we may be, the heart cannot entirely get rid of the 
opinion and feeling that sonship with God, and the state 
of grace, somehow are privileges only for such as are 
pious, and not for those who have real and grievous sins. 
And even if we get rid of the thought that the acts and 
gifts of grace are in their beginnings dependent on our 
works, yet will the heart stick fast in this that the con- 
tinuance of grace and sonship depends on our piety; just 
as if God had said: "You may now become my child by 
grace and for naught, though you are a sinner; but how 
long I shall allow you to continue to be my child and to 
enjoy the privileges of a child of mine, that is to depend 
on your own piety." 

144. Now indeed we very well know, and frequently 
we talk of it to others, that it is characteristic of Christ- 
ians to have a keen sense of sin; yes, as also Luther says, 
"The greater the saint the stronger the sense of sin." 
But as soon as it concerns ourselves, quickly we think 
that this consciousness, or feeling, of sin cannot consist in 
seeing and knowing oneself to be a real sinner, but that 
it must be a feeling and consciousness of piety, on account 
of which one feels soft and tender and warm of heart. If 
we then get to see and feel that we are real sinners, yea, 
that sin now and then even breaks out in words and 
deeds, then we become so startled and perplexed that we 
are almost immediately ready on this account to throw 
away grace and give up all as lost, just as if it surely would 
not do that those who are conscious of real sins should 



I50 ELEVENTH MEDITATION. 

be permitted to be children of God. Therefore it is 
an inestimable comfort to see in the word of God how 
they who had testimony from God himself, that they were 
his true and holy children, nevertheless have had still to 
acknowledge themselves to be sinners, and have had to 
allow themselves to be reproved by the word. For when 
we see such things, then we understand that God's king- 
dom of grace is such a kingdom that it permits poor, 
struggling, repentant sinners to belong in it; and this is a 
matter which all of God's children need to know and 
hear. Therefore, also, no one can calculate how many 
thousands of souls have been helped up, restored, com- 
forted, and refreshed, and during long-continued darkness 
and mighty temptations have been supported just by 
means of the testimony of the Holy Scriptures concerning 
the sins and weaknesses of the saints. For in that testi- 
mony in those impartial accounts they have seen, as we 
have just said, how God's kingdom of grace has always 
been a kingdom for real sinners, such as they themselves 
have been; and this lesson from the word has kept them 
alive, so that they have not despaired. Yes, God who 
knows the weakness and need of the wretched [the poor, 
lowly, afflicted] knows how such accounts and narratives 
as those of David's and Peter's fall have again and again 
helped them to faith and to peace, where otherwise the 
most glorious promises of grace have had no effect. 

145. Those who are full, satisfied, and in their own 
eyes strong saints, they never understand this matter, but 
think that it is a sickly, whining Christianity and an in- 
dulgent humoring of the flesh thus considerably to display 
and plead the sins of the saints for the consolation of 
Christians nowadays. And, to be sure, hypocrites can 
abuse these representations so as to seek in them or make 
of them a shield against the word which would convict 
them of their own hypocrisy and deceitfulness. But 
though they destroy themselves by these things, yet we must 



VERSE ELEVENTH. 151 

set them forth for the sake of the tender and timid con- 
sciences of those souls that do not wish to sin, but never- 
theless, in spite of all, notice how they sin daily in many 
ways, and therefore fear that they may be, or perhaps al- 
ready may have been, cast out of the kingdom of God. 
Thus, also, God sees how the temporal and material gifts 
which he bestows are abused to the destruction of many; 
as, e. g., a great part of the grain which grows upon the 
earth is converted into destructive spirituous liquors, which 
bring incalculable and infinite misery upon individuals, 
families, and people. But yet, notwithstanding this abuse, 
he allows grain and other seed to grow; for though some 
even destroy themselves by the abuse of these substances, 
yet others need the same for bread in order to live. Oh! 
it is a glorious evangelical art to "know how to speak a 
word in season to him that is weary" (Is. l. 4), and so to 
treat "the dimly burning wicks" [Is. xLii. 3, Rev. Ver., 
margin] that they may not altogether go out, or be 
quenched, but be kept aglow until at last they can begin 
to burn brightly and give light. Of this the Lord God 
must certainly have thought when he caused the sins of 
the saints to be related in the Holy Scriptures. Now 
then, this was the second thing which we were to learn 
from the saints' confessions of sins: namely, that Christ's 
kingdom [here this means the salvation through Christ 
together with the happiness and all privileges flowing from 
it] is open to sinners, and is composed of sinners; and 
Jhat, therefore, it is only the murderer of souls, the devil, 
who on account of their sins desires to exclude the 
wretched [the poor, lowly, afflicted ones] from the king- 
dom of grace and glory, and to cause them to despair. 

146. Now follows the second part of this verse, 
which shows how we ought to act when we in one way or 
another have sinned, and feel ourselves guilty: namely, 
that we then are not to use evasions or seek excuses, but 
acknowledge our guiltiness, and that at once, and go with 



152 Eleventh meditation, 

all to the mercy-seat, in order that we may obtain mercy 
and find grace to help us. Here is, after all, no other 
course for us to take. To mend the matter is impossible, 
for that which is done is done. To seek excuses avails 
still less, for the Lord knows all, any way; and from 
excuses there never follows any real peace. To go on 
and wait until the first bitter feeling has subsided, before 
coming to the mercy-seat, — that is thoroughly ruinous, 
for it destroys all cordial and intimate standing and deal- 
ing with God. Therefore it is best at once to confess, 
sincerely and frankly to confess. Just as we know, also, 
that an earthly father desires above all that his children, 
when they have done any wrong, should sincerely and 
frankly confess how it is, while on the contrary it is al- 
ways displeasing to him that they use evasions and try to 
excuse themselves. So, therefore, also the Lord says by 
the prophet: "Only acknowledge thine iniquity, that thou 
hast transgressed against the LORD thy God." (Jer. iii. 
13). This too we always see as characteristic of the chil- 
dren of God, that they do not wish to be hidden from the 
Lord with their sins. Yes, even if it were possible that 
anything could be hidden from God, so that he should 
not see it, yet the children of God never could [because 
they never would] hide anything from him. They have 
now once for all obtained this disposition that they can- 
not be at peace, nor feel well, nor at all get along, if they 
may not tell God of all their evils and wrongs and troubles 
and miseries. 

147. Therefore also the Holy Scriptures lay an 
especial stress upon the confession of sins. "Woe unto 
them that seek deep to hide their counsel from the LORD, 
and their works [evil works, wrong-doings] are in the 
dark," says the Lord himself. (Is. xxix. 15). And David 
testifies that when he "kept silence" (that is, about his 
sins), then his "bones waxed old" through his daily 
moaning and crying. (See Ps. xxxii. 3 — 5). In the law 



VERSE ELEVENTH. t$$ 

Concerning the sacrifice of atonement it was ordained that 
the high priest should "lay both his hands upon the head 
of the live goat, and confess over him all the iniquities of 
the children of Israel, and all their transgressions, even 
all their sins." (Lev. xvi. 21). Thus also David does here 
in oar text and often elsewhere besides: He acknowledges 
his sins, confesses his transgressions unto the Lord, and 
craves for grace, for pardon. This too the Lord desires 
us to take as an example, so that we act in the same way 
as soon as we have sinned. The devil will indeed oppose 
our doing so, and will say: "Look here, how dare you 
now come to God again? Do you think that he shall stand 
ready to receive you every time you sin?" With such ob- 
jections he wishes to frighten the sinner away from the 
mercy-seat and throne of grace. But when such objec- 
tions rise up before you, then know that they come from 
the devil; for God desires you to come and confess, no 
matter however grievously and however often you may have 
sinned. Your case will certainly never become better by 
your keeping silent about your sin. "Well," you say, "if 
it were merely a sin of weakness! but I knew beforehand 
that it was sin, and still I did it." — Well, that was indeed 
dreadful, but what else will you now do than to confess 
it just as it is? Do you know any other way out of it? 
Have you any other one to go to, who can help you? 
"No," you say, "against God, against God only, have I 
sinned." Well, then, come now and reason with him about 
your sin. The judgment in the case is already written out, 
and reads thus: "Though your sins be as scarlet, they shall 
be as white as snow; though they be red like crimson, they 
shall be as wool." (Is. i. 18). 

148. "Well," you say again, "if I only were such a 
one as could rightly confess!" This is quite a common 
objection, which at times is heard coming from some 
souls. For when they have no other good thing to come 
with, they at least wish to have a confession of such a 



154 ELEVENTH MEDITATION. 

nature that in it there may be some piety and worthiness. 
To come empty and naked, — Oh, how unreasonable that 
is to the natural heart! Adam and Eve made for them- 
selves aprons of fig leaves. (Gen. iii. 7). But beware of 
such aprons. Rightly to confess — that is to tell every- 
thing just as it is. Have you in word or in deed sinned, 
go to the Lord and say, "Lord Jesu^, this and that I have 
said; I have spoken frivolously, untruthfully, etc.; that 
was a bad word"; or in another case, "This and that have 
I done, O Lord; thou seest that I have sinned; do forgive 
me my wrong-doing," etc. Do you feel your heart to be 
hard and cold? are you distracted, drowsy, and tardy in 
prayer or in hearing the word of God or in serving your 
fellow-men? — then tell it all to the Lord precisely as you 
know you would wish your own children to do to you if 
they had broken your commandments. 

149. O that we might ever attain to a right, true 
simplicity! But so perverse are we by nature that that 
which is the very freest offer of grace we at once convert 
into a legal work, or irksome duty. For just think: What 
can be a greater grace than this that we are invited to 
come to the Lord with all our sin and wretchedness, to 
acknowledge and confess it all, and to be absolved from 
it all? But look now: at once we pervert this, and think 
that here it is a matter of a ceremonial religious service 
which we with certain solemn exercises and movements 
must perform, or go through, once or twice a day. From 
this follows, also, that often, if not always, it all becomes 
a burdensome and unpleasant task, and thus not at all a 
confession of sin, but, instead, merely "a solemn act," or "a 
devotional performance." But how is it possible that in 
this way there should be any peace or friendship or intimacy 
with God? Is it to be wondered at that our whole being 
and conduct thus become cramped, starved, and dull, with- 
out sap, vitality, and strength? Behold, for such a condition 
there is no other remedy than this that you open your eyes 



VERSE ELEVENTH. 155 

over the word of God, so that you begin to consider the 
opportunity which you have for coming and confessing 
your sins, as a gracious and most favorable opportunity. 

150. Such lessons we find also in several of the, ex- 
amples narrated in the Holy Scriptures When the prodi- 
gal son said, "I will arise and go to my father, and will 
say unto him, Father, I have sinned against heaven and 
before thee, and am no more worthy to be called thy son" 
(Luke xv.), — then you see in this a right and true con- 
fession of sin. To do so did not come upon the son as a 
commandment to perform "a solemn act," which he 
had to do if the father were to be gracious to him again; 
no, his need drove him home, ruined and ragged as he 
was, to confess his sins. Neither were there many and 
elegant and curious words, but with few and simple words 
he told out his sins and needs just as they were. When 
the publican in the temple smote upon his heart and said, 
"God be merciful to me a sinner" (Luke xviii.), — then 
that was a right and true confession of sin, but not many 
and peculiar words; no, his conscience was oppresed on 
account of his sins, and that in turn pressed him on to 
make confession and to desire grace, in order that he 
might find peace. When the sinful woman lay weeping at 
the feet of Jesus in the house of Simon the Pharisee (Luke 
vii.), — then was there a right and true confession of sin; 
there were no words, but only tears; her conscience was 
oppressed because she had lived in sin; now she needed 
grace, knew also that Jesus had grace to announce, there- 
fore she came with all her sin to him, and laid herself down 
at his feet as if she wished to show him her sins and her 
desire for grace. 

151. Likewise, when the sinful woman, whom the 
scribes and Pharisees brought to Jesus, lay there in her 
shame at his feet, with closed mouth, condemned to death 
by the law of Moses, — then there were no words, per- 
haps no tears even, but she was accused of crime, and did 



156 ELEVENTH MEDITATION. 

not say anything against that accusation, but lay there 
before the Lord Jesus, acknowledging her guiltiness in all, 
and then that was a right and true confession of sin. 
(John viii.). When the paralytic, who was through the 
roof of the house let down into the presence of Jesus, lay 
there in his bed, then he spoke no words, but he was 
burdened with his sins, and lay there powerless, and looked 
to the Lord Jesus, watching if he would have mercy upon 
him and forgive his sins. And then that was a right and 
true confession of sin. (Mark ii. 3 — 5). In short: A 
true confession of sin consists in this that you are open 
and honest before the Lord, letting sin be sin, and going 
with it all to the mercy-seat, the throne of grace. If you 
feel sorrowful, contrite, broken-hearted, — then, very well, 
that is good and is a work of God; but it does not make 
you worthy of grace. If, on the contrary, you feel your 
heart to be hard, stubborn, unyielding, — then alas! that 
is bad; but it does not make you unfit for grace, nor 
liable to be shut out from the throne of grace. Rather, 
the more wretched sinner you are the greater need you 
have of coming to the throne of grace, and of exhibiting 
your wretchedness before him with whom "there is for- 
giveness," and who "will abundantly pardon." (Ps. cxxx. 
4; Is. lv. 7). Yes, come and exhibit it. Jesus receives 
sinners, — that testimony he has won both from friends 
and from foes, and he himself says: "Him that cometh to 
me I will in no wise cast out." (John vi. 37). 



TWELFTH MEDITATION. 
"Pardon mine iniquity." 

II. 
152. Luther says that "the article concerning the 
forgiveness of sins is the article which makes us true 
Christians and gives us eternal life." "Therefore," he 
adds, "it is necessary that this article be treated and 
discussed in Christendom with all diligence and without 
ceasing, in order that the people may learn clearly and cor- 
rectly to understand it. For this matter is the only, the 
highest, and the most difficult art of Christians, concern- 
ing and in which they have enough to learn as long as 
they live, so that no one needs to learn anything new or 
higher or better" [that is, for salvation]. And again he 
says: "It is indeed quickly enough heard, read, and re- 
peated after others, so far as the words are concerned," 
— to wit, this matter about the forgiveness of sins, — 
"but to realize it and bring it into practice, so that it lives 
in us, and so that the conscience can confidently build 
and venture upon it, that is not the art of man. There- 
fore, I pray and exhort those who wish to be and remain 
Christians always to be occupied with, and meditate on, 
this article; yea, so to chew, ruminate, and absorb the same, 
that they at last may get a real good taste of it and a relish 
for it, and thus, as James says, become ( a beginning,' or 
'a kind of firstfruits, of God's creatures.' (James i. 18). 



158 TWELFTH MEDITATION. 

For that we should come so far that we had attained to a 
full and perfect understanding of it, that is something 
which will not happen in this life, as even the dear aoostles 
themselves, who, for all that, were full of the Holy Spirit 
and faith, never got any farther in their practical knowl- 
edge, or experience, than into this article of the forgive- 
ness of sins." — So far Luther; and how truly has he not 
spoken in these wosds! Whatever besides v/e may learn 
or do, that may be good, and necessary, and by God 
commanded; but we become and remain Christians by no 
other doctrine or work than by this one doctrine and 
work of God alone, namely, this single one which is called 
the forgiveness of sins. 

153. But if it is so that we only through this article 
of the forgiveness of sins become and remain Christians, 
then it ought indeed to be of unspeakable importance to 
us rightly to see what the word of God teaches concern- 
ing the forgiveness of sins, in order both that we for our 
own part may know and also that we may have something 
certain to say to those who would become Christians. 

154. In the first place we notice then that the for- 
giveness of sins is not the same as the disposition of the 
heart, or of the mind, of God towards the world. That 
God loves the world, that love and that fact certainly 
constitute the primary and back-of-all-lying ground for 
the forgiveness of sins; but that act or fact is not the same 
as the forgiveness of sins. The Scriptures indeed say that 
God loves the whole world, that is, all men, all mankind; 
but they nowhere say that all men have the forgiveness 
of sins. The Lord Jesus has taught us to pray, "Forgive 
us our debts, our sins"; but he never taught us to pray, 
"Lord, do love us." No. He has declared that God loves 
the world, and on that ground has taught us individually 
to pray for the forgiveness of sins. Hence: that God 
loves the world, — that is not the same as the forgiveness 
of sins. 



VERSE ELEVENTH. 159 

155. In the second place: That God has sent his only 
begotten Son into the world to be its Saviour (cf. i John 
iv. 9, 10, 14), and that he caused him to taste death for 
us all (cf. Heb. ii. 9). that is not the same as the forgive- 
ness of sins. The Scriptures testify that it is by, or through, 
Jesus that God forgives sins, and that it is by, or through, 
the blood of Jesus that we are cleansed from sins; but 
from this it is evident that the sending, or delivering up, 
of the Son is not the same as the forgiveness of sins. The 
Scriptures testify also that he has been delivered up for us 
all, but they nowhere say that all have the forgiveness of 
sins; they also represent the forgiveness of sins as some- 
thing continually recurring and often repeated, but they 
do not thus represent the sending and delivering up of 
Christ; they teach us daily to pray that God would for- 
give us our sins, but they never teach us to pray that 
God would daily send and deliver up Christ, for this has 
taken place once for all, and therefore cannot be an object 
of prayer, but only of announcement and proclamation, 
of thanksgiving and praise. The Scriptures say further 
that if we do not forgive our neighbor his sins, then 
neither will God forgive us our sins; but they never say 
anything like that concerning the sending of Christ or the 
giving of his life. Consequently: the sending of Christ, 
comprising his being "delivered up for us all," his self- 
sacrifice, and all his work for the salvation of sinners, — 
that act, even that gracious act, is not the same as the 
forgiveness of sins. 

156. "Well; but," you say, "the forgiveness of sins 
is twofold: namely, the first kind, a general one, — one 
that has been gained and purchased by Christ, and 
then given to the whole world; and, the second kind, an 
individual, or a special, one, — an applied one, one which 
the individual receives by believing in the general for- 
giveness of sins." Answer: In the Scriptures can be 
found no passage which says that the forgiveness of sins 



l6o TWELFTH MEDITATION. 

is twofold; no passage which intimates that they, the 
Scriptures, speak of the forgiveness of sins in two different 
senses; neither do the Scriptures anywhere say which 
passage is to be understood as speaking of the forgiveness 
of sins in the one sense, and which passage is to be un- 
derstood as speaking of the forgiveness of sins in the 
other sense. But if such things are not found thus spoken 
of in the Scriptures, then let us leave them.* Such ex- 
pressions as an "acquired," or a "purchased," and an "ap- 
plied" forgiveness of sins are utterly foreign to the word of 

* In English and American religious speech and literature, 
as the English language has a great variety of words that have 
been taken from all possible quarters, there are used different 
words and phrases as names, or terms, to designate these al- 
leged two kinds of forgiveness of sins. The most common terms 
for the first kind are pardon and amnesty, — to both of which the 
qualifying word general is usually prefixed. By "a general 
pardon," or "a general amnesty,' is then meant the supposed fact 
that God has remitted, in favor of the whole world, i. e., all men, 
the penalty (punishment) due to sin; or, in other words, that 
God has forever released all mankind from all consequences of 
all sins, — this on account of, as supposed, a full satisfaction of 
all the violated demands of the law of God having been rendered 
by the sufferings and death of Jesus Christ, the Son of God, who 
(as again supposed) took the place of the whole guilty mass of 
mankind in that work of satisfying divine justice. Forgiveness — 
personal, or individual, forgiveness of sin — is then, in this view 
of a sharp distinction between pardon and forgiveness, sup- 
posed to be God's putting away all remembrance of a sinner's 
personal offense against him; or, his removing from his heart all 
feelings and thoughts of that personal offense of sin, together 
with his communicating that (supposed) fact to the sinner, so 
that the sinner is thus restored and received back into a filial 
relation to God. — It hardly needs to be pointed out that these 
theological hair-splitting distinctions have no ground, or warrant, 
in the Bible, the word of God; least of all is there any such for 
that extravaganza-idea of "a general pardon," or "a general am 
nesty," which just makes grace run riot. That must in all candor 
be considered as a set of false conclusions from a set of more or 
less false premises. The Bible knows and constantly speaks of 
Sin, all sin, - unbelief being accounted as much sin as any other,-^- 



VERSE ELEVENTH. l6l 

God.* And if neither the prophets nor Christ nor the 
apostles of Christ had any need of using such expressions 
for the bringing of sinners to faith and salvation, then it is 
undoubtedly safest for us to abide, with the whole matter, 
by what the Scriptures say. Never do the Scriptures 
anywhere teach us to pray thus: "O Lord, apply, or com- 
municate, to me the forgiveness of sins that has been ac- 
quired, or purchased, by Christ once for all." Neither do 
we ever thus pray; but we do say, "Forgive us our sins," 
— and thus the Scriptures teach us to say. It is in this 
matter as in many others. Where human theology has 

as yet liable to be punished, both here and hereafter, severely 
punished, aad that just in the individual who sins, unless it 
be really and individually forgiven, blotted out, cleansed, and 
put away from the sinner by the means which God through his 
grace has provided. Indeed the world, mankind, is not released 
from the consequences of sin, past, present, or future, as both 
the Bible and experience testify. It is sad that men should be 
deceived by such false theology as that mentioned above con- 
cerning "a general pardon", — no matter how well meant it may 
be even by earnest Christian teachers. No; God's method of 
dealing with sin in pardoning it, forgiving it, blotting it out, is 
vastly more real, honest, and righteous than man thus makes it, 
and the work of Christ also is more real and glorious, redounding 
most highly to the eternal praise of God. — J. G. P. 

* These expressions, here translated quite literally into 
English, abound in Scandinavian and German religious literature. 
Sometimes the terms "objective forgiveness" and "subjective 
forgiveness" are used in the same sense, as are also in fact the 
terms "objective atonement" and "subjective atonement." The 
corresponding English-American expressions are: for the one, 
"a general pardon," "a general, or universal, amnesty," some- 
times "the purchased pardon," "the paid debt," "the satisfied 
claims of justice," etc ;forthe other, "individual pardon," "per- 
sonal forgiveness," "the payment receipted and accepted," "par- 
don communicated and received," etc. More on these terms and 
the subjects of which they are used is said in another book by 
the Author (P. W.), entitled "The Reconciliation," etc., in 
§ 109 and the notes found there, also in §§ 32 ? 44, 45, and 89, and 
notes. — /. Gr. P. 



1 62 TWELFTH MEDITATION. 

turned our heads awry, there the Holy Spirit nevertheless 
guides our hearts aright in experience, so that we pray 
aright, and in heart believe aright, while in the head we 
think and speculate amiss, foolishly, absurdly. 

157. Behold here a picture. When the children of 
Israel were afflicted with the fiery serpents in the wilderness, 
God caused Moses to set up a brazen serpent for the heal- 
ing of all who were bitten by the serpents. (Num. xxi. 4 — 9). 
That brazen serpent was, so to say, a healer; and it was 
the word and announcement of God that every one who 
looked upon that serpent should be healed. And accord- 
ing to that word it happened. But surely the setting up of 
the brazen serpent was not the same thing as the healing 
of those bitten by the fiery serpents. Neither could there 
be any talk of "a general healing" and "an applied heal- 
ing" [or, on the one hand, "an objective, or provided, 
healing," and, on the other hand, "a subjective, communi- 
cated, or received, healing"]. Neither did Moses say to 
the people: "In this serpent God has healed all; in this 
serpent you are, theretore, all of you, in the eyes of God, 
once for all healed; here is a general healing, which lies 
waiting for your acceptance; therefore believe in this 
general healing, and it will be applied also to you, so that 
you too will be healed." No; Moses set up the brazen 
serpent at the command of God, then he must have 
pointed to it and said: "Look upon this." And every one 
who looked upon it lived. Just think how plain and 
simple. There was no need of long and complicated ex- 
planations, conclusions, or discussions. No. "Look on 
the brazen serpent," — that was the announcement, short 
and simple so that even the ignorant and stupid under- 
stood it without any explanation; and when they looked, 
they were healed, and lived. But if there were any one 
who did not look on the brazen serpent, then he died; 
and of such a one it could not have been said: "Why, he 
too was healed in the brazen serpent, but it did not bene- 



VERSE ELEVENTH. I 63 

fit him ; because he did not believe that he was healed; 
for as he did not believe that, he did not get the healing 
'applied' [or, communicated] to himself!" No, not so; such 
speaking is entirely foreign and unknown to the language 
of the Holy Scriptures. But thus it would have been said: 
"Poor man, here he lies dead now; and yet the brazen 
serpent was uplifted also for his healing. Oh, that he had 
looked upon it!" 

158. Now, this is just the picture which the Lord Jesus 
himself uses. (See John iii. 14, 15). For in the same way 
the case stands as to the forgiveness of sins, or justifica- 
tion in Christ. God had compassion on the world, and 
gave his only begotten Son for the justification of all 
sinners. And this was his word and announcement, 
that every one who would believe in the Son should have 
the forgiveness of sins in his name. Thus also, as we can 
see, the apostles have preached. "Yes," you say, "but 
can it not then in a certain sense be said that the for- 
giveness of sins is in Christ given by God to all men?" 
Well, if by such an expression it be meant that God de- 
livered up Christ for the whole world unto justification, 
then indeed the expression may be used, if the wish thus 
to use it be so extremely uncontrollable. But just think 
how much better it is at once to say precisely what one 
means. For then all understand what is said, and one 
does not need to use all those long and complicated ex- 
planations that otherwise are necessary, — that is, neces- 
sary when one is saying something else than what one really 
is meaning. Surely the matter is not made more evangeli- 
cal, or more full of gospel joy and comfort, by one's ex- 
pressing it differently from what one means. If some 
were to say that God had given health in the brazen ser- 
pent to all those who had been bitten by the fiery serpents, 
so that all had health in that serpent before and without 
any their believing and looking, why, then that would in- 
deed be strange and queer talk; and just think how it 



164 TWELFTH MEDITATION. 

would have sounded if some had preached thus to the 
people that were bitten by the serpents! But if such ex- 
pressions were intended to mean that God had caused the 
brazen serpent to be set up for the healing of all, so that, 
whether they looked upon it or not, it was still placed 
there and was still hanging there for the healing of all if 
they only would look upon it, then certainly that would 
be rightly meant But if one means the right thing, then 
surely it can be no harm also to say, right from the be- 
ginning, just exactly as and what one means. — May God 
more and more give us the disposition and the heart to let 
go all human thoughts and notions as to things divine, and 
simply to cling to the words of the Holy Scriptures. For 
they are eternal rocks, truly fit to build on. True god- 
liness, true simplicity, and true evangelicalness do not 
consist in speaking, or saying things otherwise than the 
Scriptures do. 

159. Well then, this was the second thing we were 
to notice: to wit, that the forgiveness of sins is not the 
same as God's sending and delivering up of Christ. Now, 
in the third place, we are to mark that the forgiveness of 
sins is not a thing, or a treasure, which God has deposited 
in Christ, —or however it now may be thought of and repre- 
sented. It does really often happen that souls imagine, 
or represent to themselves and others, the forgiveness of 
sins as a kind of material thing that is already provided 
and prepared, and is lying ready somewhere in Christ or 
in the heart of God or in the word — really they do not 
know where — , thus lying ready as a treasure for us, for 
all sinners, to lay hold of and receive by faith. But of 
anything such the Scriptures are accustomed never to 
speak; on the contrary they preach the person Jesus 
Christ as by God given and appointed to the office of for- 
giving sins. Therefore, also, the Scriptures present this 
person Jesus before the eyes of sinners, describe to them 
his person, his office, and his work, tell them how he 



VERSE ELEVENTH. 165 

came from God to give repentance and forgiveness of 
sins, and therefore point all sinners to him if they desire 
to obtain the forgiveness of their sins. As if they would 
say: a Do you desire the forgiveness of your sins, then 
turn to this Jesus; he is the right man, trust him; for God 
has given to him the office of forgiving sins." This is 
called preaching the remission of sins. (See Luke xxiv. 47). 
Thus the Lord says: "Come unto me, all ye that labour 
and are heavy laden." (Matt. xi. 28). And Paul says: 
"Believe on the Lord Jesus Christ, and thou shalt be 
saved." (Acts xvi. 31). And just think what a living and 
simple thing it is, and how enlivening and easily compre- 
hended it must be, thus to point — not to "a forgiveness 
which is lying somewhere and awaiting to be received," 
but — to "the Lamb of God, which taketh away the sin 
of the world" (John i. 29), to Jesus, the man from Naza- 
reth, the only begotten Son of God, who from God has 
received authority and office to forgive sins, and who there- 
fore waits for, yea, not only waits for, but goes about and 
seeks sinners. And still more: think not only of how 
simple and plain and enlivening this is, but also how safe 
and good it is, to know that thus it is written. As the 
Lord says: "I have blotted out [or, rather more correctly 
as a continual present, as the Swedish and German Ver- 
sions have it: "I blot out"], as a thick cloud, thy trans- 
gressions, and, as a cloud, thy sins: return unto me; for I 
have redeemed thee" [or, "I redeem thee " o*r, "I will re- 
deem thee"]. (Is. xLiv. 22). 

160. Hence, this was the third thing we were to 
mark: that, namely, the forgiveness of sins is not some 
kind of an enshrined thing — so to speak — or a treasure 
that is lying somewhere awaiting to be found or taken by 
sinners; but what is said and supposed to be "the forgive- 
ness of sins which God has given to the world," that 
forgiveness consists in this that God has given the only 
begotten Son to the whole world with authority and office to 



1 66 WELFTH MEDITATION. 

forgive sins. As Peter says: "Him [Jesus] hath God ex- 
alted with his right hand to be a Prince and a Saviour, for 
to give repentance to Israel, and forgiveness of sins." 
(Acts v. 31). Wherever now any one believes in the Son, 
there that one has forgiveness of sins in him, or through 
his name. If God had given a spring, or a fountain, for the 
healing of a certain kind of disease, and any one vis- 
ited that spring, and by means of it became well, then it 
could be said, "In that spring he found health", — not as 
though health were a thing that lay there already prepared 
and finished down in the spring; but the spring was a healing 
fountain, and therefore he found health, or was healed, 
when he drank of its waters. In like manner, also. Jesus 
is the healing fountain of Zion, open for the whole world, 
affording healing from all sins. (See Zech. xiii. 1). When- 
ever any drink of its waters, that is, believe on the person 
Jesus, then they find in it health and life, that is, forgive- 
ness of sins and everlasting blessedness. 

161. But having now seen that the forgiveness of 
sins is not the same as the love of God, neither the same 
as God's sending and delivering up of Christ, neither any 
acquired, prepared, or ready-made thing, like an enshrin- 
ed article, or treasure, then it is now proper to ask: What 
then is the forgiveness of sins? And to that question we 
give this answer: The forgiveness of sins is a work, or an 
act, of God, by which he gives up, or cast away, all 
thoughts of and claims on account of a person's sins, or 
wrong-doings, hence also remits, or takes away, al) pen- 
alties (punishments) due to the sins committed, so that 
he no longer imputes, charges, or takes into account, the 
sins and transgressions thus forgiven [or pardoned, which 
is really only another word for the same thing*]. Pre- 



* Dictionaries, while defining in general the two words as 
having the same sense, especially in the Bible (the Old Testament, 
"pardon" is not used at all in the New) and in religious matters 
generally, — the word forgive being Anglo-Saxon, pardon being 



VERSE ELEVENTH. I 67 

cisely as when a father forgives his child its sin: for this 
means noihing else than that he gives up all thought of its 
sin, and does not any more take it into account or even con- 
sider it, but will let all be forgotten, and will henceforth 
not deal with the child according to its demerit. When 
the Scriptures speak of such things they speak of them in 
a human way, directing us into our own houses and fami- 
lies for explanations and illustrations. For wherever you 
see a good father or mother in a home, there you have 
the true and proper theological seminary, which will teach 
you more and better about the forgiveness of sins than 
all universities and other schools can do. For as you see a 
father or mother having compassion upon their children, 
forgiving them their sins, etc., so then do know that things 
go on in the same way in the household of God, only 
with this difference that in the household of God it goes 
on a great deal more gloriously and thoroughly in the 
matter of the forgiveness of sins. For it is simply im- 
possible for a human being, even though that being be a 

Latin through the Norman -French — , make only this distinction: 
"Forgive points to inward feeling, and supposes alienated af- 
fection. Pardon looks more to outward things or consequences, 
and is often applied to trifling matters." (See "Webster's Unab. 
Diet., sub Forgiveness). Really, therefore, in God's dealing with 
sin and sinners "forgiveness" precedes "pardon"; that is, he 
"gives up" his thoughts and remembrance of a sinner's sins be- 
fore he remits, or stays and takes away, their consequences 
(penalties, punishments). Human government can only pardon 
sins, or crimes (that is, the grosser, more outward forms of sins); 
but God goes deeper and farther: he does, and must from the 
moral nature of the case, first remove the sinning disposition in 
the sinner and hence drop his own feelings of dislike on account 
of the sin, then in consequence thereof the penalty is naturally 
and justly removed, and this all in order that his pardoning as 
well as his forgiving acts may be real, righteous, effectual, truly 
helpful, and thus saving. In a great deal of English-American 
religious teaching the facts expressed by the distinctions made 
between "forgiveness" and "pardon" are sadly and monstrously 
reversed. — J. 67. P. 



1 68 TWELFTH MEDITATION. 

mother, to forgive sins as thoroughly as does our dear 
Lord God. 

162. In order that we now may be assured of this 
we will out of the Holy Scriptures bring forth some testi- 
monies concerning the forgiveness of sins. Thus says 
the word of God: "The LORD, the LORD God, merciful 
and gracious, longsuffering, and abundant in goodness 
[grace] and truth, keeping mercy [grace] for thousands, 
forgiving iniquity and transgression and sin." (Ex. xxxiv. 
6, 7). "Bless the LORD, O my soul, and forget not all 
his benefits: Who forgiveth all thine iniquities; who heal- 
eth all thy diseases." (Ps. ciii. 2, 3). "Comfort ye, com- 
fort ye my people, saith your God. Speak ye comfortably 
to [literally, "speak ye to the heart of"] Jerusalem, and 
cry unto her, that her warfare is accomplished, that her 
iniquity is pardoned: for she hath received of the LORD'S 
hand double for all her sins." (Is. XL. 1, 2). "The LORD 
thy God in the midst of thee is mighty; he will save 
[Revised Version has it better: he is "a mighty one who 
will save"], he will rejoice over thee with joy; he will rest 
in his love, he will joy over thee with singing."* (Zeph. 
iii. 17). "That thou mayest remember, and be confound- 
ed, and never open thy mouth any more, because of thy 
shame; when I have forgiven thee all that thou hast 
done, saith the Lord GOD." (Ezek. xvi. 63, Revised Ver- 
sion). "Man, thy sins are forgiven thee." (Luke v. 20). 

163. This forgiving of sins is represented and de- 
scribed in the Scriptures: 1st, as a non-imputing of sins 
[that is, as not charging, or not reckoning, sins; or, not 

* Luther in his German Version, followed by the Old Swed- 
ish, apprehends the meaning of the Hebraistic phrase, "rest in 
his love" (literally, "be silent in his love"), to be, "in his love, or, 
for the sake of his love, he will be silent as to your sin," so that 
the German and the Old Swedish translate, "he will forgive 
you." Hence the reason for the Author's (P. W.'s) quoting this 
passage in connection with the subject of the forgiveness of 
sins. — J. 67. P. 



VERSE ELEVENTH. 169 

taking them in consideration], according to the word of 
David, "Blessed is the man unto whom the LORD im- 
puteth not iniquity" (Ps. xxxii. 2; cf. Rom. iv. 6 — 8); — 
2ndly, as a forgetting of sins, according to the word of 
the Lord, "I will forgive their iniquity, and I will remem- 
ber their sin no more" (Jer. xxxi. 34); — 3rdly, as a sub- 
duing [or, treading down] and casting away of sins, ac- 
cording to the word of the prophet Micah, "He will turn 
again, he will have compassion upon us; he will subdue 
our iniquities [better in the Revised Version: "he will 
tread our iniquities under foot"]; and thou wilt cast all 
their sins into the depths of the sea" (Mic. vii. 19); — 
4thly, as a taking away [or, a putting away, or removing] 
of sins, according to the word of Nathan to David, "The 
LORD also hath put away thy sin" (2 Sam. xii. 13), and 
the word of the angel to the high priest Joshua, "Behold, 
I have caused thine iniquity to pass from thee" [or, "I 
have put away thine iniquity from thee," the Hebrew word 
being the same as in the passage just quoted above] (Zech. 
iii. 4); — 5thly, as a blotting out of sins, according to the 
word of the Lord, "Thou hast made me to serve with thy 
sins, thou hast wearied me with thine iniquities. I, even I, 
am he that blotteth out thy transgressions for mine own 
sake, and will not remember thy sins" (Is. xLiii. 24, 25), 
and, "I have blotted out, as a thick cloud, thy transgress- 
ions, and, as a cloud, thy sins" (Is. XLiv. 22), and the 
word of Peter, "Repent ye therefore, and be converted, 
that your sins may be blotted out" (Acts iii. 19); — 6thly, 
as a cleansing from sins, according to the word of the 
Lord, "I will cleanse them from all their iniquity, where- 
by they have sinned against me; and I will pardon all 
their iniquities, whereby they have sinned, and whereby 
they have transgressed against me" (Jer. xxxiii. 8), and 
the word of the apostle, "The blood of Jesus Christ, the 
Son of God, cleanseth us from all sin" (1 John i. 7). By 
these many expressions for the same thing the Lord with- 



I70 TWELFTH MEDITATION. 

out doubt desires to imprint deeply into our hearts this 
fact that the forgiveness of sins is so sure and real a re- 
moving, or undoing, of sins, that they shall never any 
further at all be remembered, or thought of, by God. 

164. Finally, the Scriptures represent the forgiveness 
of sins, also, 7thly, as a justifying of the sinner. Thus 
Paul says in Rom. ivth: "David also describeth the blessed- 
ness of the man, unto whom God imputeth righteousness 
without works." But if we ask where the imputing of 
righteousness is spoken of by David, then Paul answers: 
Why, in the psalm (xxxii.) where it is said: "Blessed are 
they whose iniquities are forgiven, and whose sins are 
covered. Blessed is the man to whom the Lord will not 
impute sin." [The words are quoted as they read in Rom. 
iv. 7, 8, where they vary slightly from the exact verbality 
in the psalm, caused no doubt by the apostle's quoting 
from memory of the Greek Old Testament translation]. 
There you see that Paul by the forgiveness of sins and the 
imputing of righteousness means one and the same thing. 
Just as it is altogether one and the same thing if I say, 
"heal the disease," or if I say, "restore health." These 
are not two different, or separate, things; neither two sides 
of the same thing; but only two different, or separate, ex- 
pressions for the same thing. For the restoration of health 
consists just in this that the disease is taken away, just as 
the restoration of righteousness consists in this that sin is 
taken away through forgiveness. 

165. Therefore also Luther says in his sermon on 
the Nineteenth Sunday after Trinity, § 17: "This doctrine 
(concerning the forgiveness of sins) ought indeed to be 
well apprehended, so that we take it as a matter thorough- 
ly fixed and determined, that our piety, or righteousness, 
before God is called the forgiveness of sins." And again, 
in § 21: "Christian righteousness is nothing else that can 
be thought of, or named, th^n the forgiveness of sins." 
And again: "Besides the external piety (or righteousness) 



VERSE ELEVENTH. 171 

there exists another piety (or righteousness), one which 
does not belong to, nor is of, this temporal life here on earth, 
but one which alone is of any worth in the sight of God 
and avails in his presence .... goes high and far above all 
that is upon the earth, and has nothing to do with any 
works. Now that is the righteousness which we call the 
grace of God, or the forgiveness of sins." (§§ n, 12). Of 
this it is said also in one of our [Lutheran] Symbolical 
Books: "To receive and possess the forgiveness of sins, 
that is to be righteous and pious before God, as Ps. xxxii. 
declares, 'Blessed is he whose transgression is forgiven.' " 
(The Apology of the Augsburg Confession: Article on 
Justification, from the German text). In the same Sym- 
bolical Book there are cited also these words of Augustine 
as being in harmony with the Scriptures: "All the com- 
mandments are fulfilled when that which is not done is 
forgiven." If my sins are forgiven, then I stand clean, 
righteous, and pious before God and all his command- 
ments. Well, what more do we need than Rom. ivth, 
where Paul in clear and plain words says that he by im- 
puted righteousness means the forgiveness of sins? Such 
testimony must any way be decisive. 

166. But as to the motive why God forgives sins, of 
this David says here in our text: "For thy name's sake, 
LORD." Also in Is. xLiii. 25 it is said, as we heard a 
little while ago above: "I, even I, am he that blotteth out 
thy trangressions for mine own sake." There we have it: 
"I, I, — for mine own sake." It is on this point John 
says that "he (the Lord God) is faithful and just to for- 
give us our sins" [literally, "he is faithful and righteous so 
that he forgives us the sins"]. (1 John i. 9). Hence, he 
forgives sins for the sake of his own faithfulness and right- 
eousness. The Lord does all things for. his own sake. 
He is now once for all such a God, with such a nature and 
such disposition, that he forgives sins. All our salvation, 
and all that belongs to it, all has proceeded and all pro- 



fj2 TWELFTH MEDITATION. 

ceeds from God, from out of his fatherly heart, as Paul 
says in 2 Cor. v: "All things are of God" (verse 18). It 
is he who has begun everything, and that for his name's 
sake, that is, because he is called and is our Father and 
Redeemer. To all questions about the motives on God's 
side no other answer can be given than this, "For his 
name's sake," that is to say, because he is the one he is, 
and is called as he is called. If you see a father having 
compassion on his child, living and working for it, yea, 
watching, weeping, and rejoicing over it, just ask him some- 
thing like this: "My dear sir, why do you do so? Can you 
not tear yourself away? Why do you sacrifice life and 
possessions for that child? There are many others who 
might better deserve or need your helping them," etc. 
And he will answer: "What do you say? Tear myself 
away?! You ask, 'why?' Do you not know that I am the 
father of that child? Those others, — yes, they may possibly 
be worthier or more needy than my child, but their father 
I am not," etc. If you think of this you will somewhat 
understand what those words mean, "For my sake" — 
"for my name's sake." 

167. When any one has sinned against another, then 
it lies in our nature at once to think that that other one 
has also become differently disposed to the offending one, 
to the one who sinned, than he was before. Such change 
of thought and feeling we therefore naturally attribute 
even to our Lord God. We can see how this was the 
case immediately after the fall, when Adam and Eve hid 
themselves from the presence of God. (Gen. iii. 8). For 
since they had sinned, they at once thought that he had 
something evil or terrible in his mind against them. 
Hence come also these states of thoughts and feelings, 
namely, that we are shy of him, and think only of how 
we may hide ourselves from him, or how it may be 
possible for us to appease him, or how we may find some 
one who will help us against him. Thus, just for these 



VERSE ELEVENTH. I 73 

reasons, the papists have betaken themselves to the 
Virgin Mary and other dead saints as their refuge, in 
order to find in or with them a help against him. That 
God should for his own sake — for his own name's sake 
— exercise mercy, that is something which does so far 
transcend all our thoughts, that when God finally makes 
known the riches of his infinite grace, and for our salva- 
tion sends his only begotten Son, then we think: "Oh, 
that was well! He is just the man. Not the Virgin Mary, 
nor any other saint, neither our own works; nay, Christ, 
he is just the man to help us against God; behind him we 
may hide ourselves from God." And even if we do not 
speak out our thoughts so coarsely as that, still that is 
the sum and substance of the thoughts of our hearts. And 
that in spite of all that the Lord reiterates in his word, 
saying: "For my own sake," "for my name's sake." 

168. May God graciously help us out of such dark- 
ness. Just think what folly it is to be using as a help 
against God the help which God himself has sent us in 
order that he might redeem us out of sin and death, help 
us again to life and righteousness, and thus help us home 
to himself again! It is precisely as if a father sent his 
runaway and needy son money so that that son might be 
able to get home again, but the son sent the money back 
to the father in order with it to appease his wrath and 
buy his favor. Think how that would pain the father's 
heart! But such are our natural thoughts as to our deal- 
ings with God: if we do not have anything or any one to 
use as a shield against God, then we feel unhappy and as 
though we had lost all sure ground for our faith, our hearts, 
and our consciences. That the Lord says, "I — I — for 
my own sake," — we see well enough that that is written; 
but — Oh! how fitting the words of the prophet are just 
here, — "Who hath believed our report?" [Or, "Who hath 
believed that which we have heard?" — in this case: that 
which we hear, or see, from the Lord himself! Is. Liii. i]. 



174 TWELFTH MEDITATION. 

May God graciously deliver our souls out of darkness and 
our minds from error. 

169. Behold, now, this is the true rock to stand 
upon: the name of our God. As Solomon says, "The 
name of the LORD is sl strong tower: the righteous run- 
neth into it, and is safe." (Prov. xviii. 10). If the king- 
dom of God be likened to a house, the foundation of 
which is Christ, then the name of our God is the safe and 
solid ground \ or bottom, on which the foundation rests, and 
with the foundation also the whole house. For in this all 
the Holy Scriptures are concordant and unanimous: to 
wit, in ascribing all our salvation to God and in referring 
it all to him as its only source, as the one from whom 
Christ proceeded and was sent, in order, on his behalf, to 
save the world. And of those who have spoken in the 
Scriptures there is none who has so ceaselessly and em- 
phatically asserted this as just the Lord Jesus Christ him- 
self. 



THIRTEENTH MEDITATION. 

"Pardon mine iniquity." 

III. 

170. After having in the preceding Meditation brief- 
ly seen what the forgiveness of sins is, we will now more 
closely observe through, or by, whom it is that God for- 
gives sins, who they are that have the forgiveness of sins, 
and what God desires of us as thanks for his forgiving 
sins, great transgressions and iniquities, without money 
and for naught. 

171. As to the first point, — or concerning this, 
through, or by, whom it is that God forgives sins, — the 
Lord himself answers: "The Son of man hath power on 
earth to forgive sins." (Matt. ix. 6). Therefore also Paul 
says to the Christians in Colosse that Christ had forgiven 
them their sins (Col. iii. 13); and to the Christians in 
Ephesus he says that God in Christ had forgiven them. 
(Eph. iv. 32*). This fact and matter the Lord Jesus him- 
self expresses thus: "Thou [Father] hast given him [me, 

* The Authorized Version translates this passage in a way 
that has led to, or at least has been made to support, a great deal 
of false theology; it makes the passage read thus: "Even as 
God for Christ's sake hath forgiven you." This would be in 
direct contradiction of such explicit declarations as are made in 
Is. xiiii. 25. Ezek. xxxvi. 21, 22, and others. Says Prof. M. B. 
Riddle: "Never was the English Version more unfortunate in its 
rendering of the phrase 'en Christo.' " The passage should be 



176 THIRTEENTH MEDITATION. 

thy Son] power over all flesh, that he should give eternal 
life to as many as thou hast given him." (John xvii. 2). 
And before he had said: "As the Father raiseth up the 
dead, and quickeneth them/ even so the Son quickeneth 
whom he will. For the Father judgeth no man, but hath 
committed all judgment unto the Son: that all men should 
honour the Son, even as they honour the Father." (John 
v. 21 — 23). All that belongs to the work and office of 
saving the world, that the Father has delivered to the 
Son; and to that work and office most surely belongs also 
the forgiving of sins. In general the Scriptures represent 
the Lord Jesus Christ as the one through, or by, whom 
the Father does all that he does. When he creates the 
world, he does that through the Son; when he sustains 
and provides for the world, he does that through the Son; 
when he saves the world, he does that through the Son; 
when he judges the world, he does that through the Son. 

172. Of all the testimonies of the Scriptures which 
bear on this subject, we will here cite only those that are 
found in the first chapter of the epistle to the Ephesians. 
There Paul says that God has blessed us with every 
spiritual blessing in, or through, Christ (verse 3), — that 
God has chosen us in Christ [that is, as being in union 
with Christ] (verse 4), — that God has foreordained us 
unto adoption as sons by, or through, Jesus Christ (verse 
5), — that God has made us accepted [that is, lovable, or 
favored ones; but the better rendering is that of the Re- 
vised Version: "he freely bestowed grace on us"] in him, 
the Beloved, or through him (verse 6), — that we have 

translated as the Revised Version has it: "Even as God also in 
Christ forgave you." That is, when the apostle's readers had by 
faith turned to Christ in order to obtain forgiveness of their sins, 
and Christ according to his word — "for his name's sake" (1 
John ii. 12), for his being the one, the Christ, he has revealed 
himself to be — had forgiven them their sins, then it was really 
God who forgave them, God acting in union with Christ, having 
given hnn power, or authority, to forgive sins. — /. G. P, 



VERSE ELEVENTH. 1 77 

redemption, the forgiveness of sins, in him, or through him 
[as the personal medium, or agent] (verse 7), — that we 
in, or through, Christ have obtained an inheritance [rather, 
"were made his inheritance," that is, God's lot, possession, 
his elect ones] (verse 11), — that we in Christ are sealed 
with the Holy Spirit of promise (verse 13). It all is of 
God through Jesus Christ. If any one in reading the 
New Testament, especially the epistles of the apostles, 
will mark all the passages containing the expression, or 
will underline that expression, "through Christ," or "in 
Christ," [and the one equivalent to it, as "through him," 
"in him," etc.], he will surely be benefited by so doing. 
For these little words are easily passed by; and then, too, 
the devil is desirous to close our eyes to them, so that we 
shall not see how all the Scriptures attract us to this Son 
in order that we in him and through him and no one else 
may find the forgiveness of sins. 

173. "Therefore," says Luther, "it is necessary that 
we learn rightly to find this treasure, and to seek forgive- 
ness where it ought to be sought; that is, that we learn 
well to know, embrace, and hold fast to the Lord Jesus. 
For it is decreed that no one without, or apart from, Christ 
shall come into the presence of God or find grace and 
receive forgiveness." And again: "Hence, we have in- 
deed pure grace and forgiveness for all our sins, yet 
nowhere else than in and through this one single person, 
Jesus Christ; there, in and by him only, must such things 
be sought and obtained." These words of Luther also 
fully agree with Hebrews iv. 16 where it is said: "Let us 
therefore come boldly unto the throne of grace, that we 
may obtain mercy, and find grace to help in time of need," 
or, more literally, "grace for timely help," that is, "grace 
to help us at the right time." In short: Christ is the 
man to whom the Father directs all that desire the 
forgiveness of sins; him he has appointed to that special 
work and office of forgiving sins; him he has "set forth 



178 THIRTEENTH MEDITATION. 

to be a mercy-seat through faith in his blood" [thus Rom. 
iii. 25 most correctly rendered]; without and apart from 
him there is no help, or salvation, to be found. Just as 
in the wilderness God would only through, or by means 
of, the brazen serpent deal with those who had been bitten 
by serpents, so that no one could be healed except through 
the brazen serpent, and yet he did not heal them for the 
sake of the brazen serpent, but for his own name's sake 
through, or by means of, the brazen serpent, — thus, also, 
has God given and delivered up this Son, in order that 
he, this Son, should by and in his own blood wash us and 
cleanse us from all sins; therefore, also, no one shall or 
can except in and through him have the forgiveness of 
sins or anything else belonging to salvation. He alone is 
the Saviour; only in his blood is there salvation. Such is 
the eternal counsel of God, such is his eternal plan. It 
is all of God and of none other; for his name's sake and 
for nothing else. It is all by and through and in Christ 
and none other; by and through and in his blood and 
nothing else. Him and no one else has God set forth as a 
mercy-seat for sinners, and "in his blood" it is that he has 
set him forth as such a mercy-seat. (Rom. iii. 25). There- 
fore it is said that we "through his blood have the for- 
giveness of sins." (Eph. i. 7). Whether I understand more 
or less of it, whether I accept it or oppose it, that cannot 
change the fact, or the matter, itself; for thus it is written: 
"In none other is there salvation: for neither is there any 
other name under heaven, that is given among men, 
wherein we must be saved." [Acts iv. 12, according to the 
Revised Version as being here rather clearer and stronger 
than the Authorized]. Mark, "in none other," "no other 
name given"; — but that name, the name of Jesus, that 
is given, and God is the one who gave it, and gave it for 
his own name's sake. For he so loved the world. 

174. From this we now understand who they are 
that have the forgiveness of sins, or, in other words, who 



VERSE ELEVENTH. I 79 

they are to whom God does not impute, or reckon, or 
charge, sin. For that these are not all men, all mankind, 
that is a fact to which all the Scriptures bear witness. 
The Scriptures say, "Blessed is the man unto whom the 
LORD imputeth not iniquity" (Ps. xxxii. 2); but "blessed" 
they do not pronounce the world to be. On the con- 
trary, it is in them declared that "the whole world lieth in 
wickedness," or, more correctly, "in the evil one" (1 John 
v. 19), that is, in the power, or under the dominion, of the 
devil; further, that it is under a curse, or under condem- 
nation, and that the wrath of God abides upon it (cf. 
John iii. 18, 19, 36; Eph. ii. 2, 3); also, that finally it shall 
perish in everlasting destruction (see Rom. i. 18; ii. 5 — 9; 
1 Cor. xi. 32; 1 John ii. 17). Such is not blessedness. 
But as the world remains in its sins it cannot go other- 
wise with it. If worldly people think that such preaching 
is hard and not exactly evangelical, then we have no other 
answer to give them than this: "Thus, however, God has 
spoken in his word; and we have no right, or authority, to 
preach any other gospel." No; it is certainly the true 
gospel, and it is truly evangelical, to preach just as God 
has preached and not otherwise. 

175. But who then are they that have the forgive- 
ness of sins? To this we have — God be eternally praised! 
— clear and explicit and definite answers in the word of 
God. Thus says David: "When I kept silence, my bones 
waxed old through my roaring all the day long. For day 
and night thy hand was heavy upon me: my moisture is 
turned into the drought of summer. I acknowledged my 
sin unto thee, and mine iniquity have I not hid. I said, 
I will confess my transgressions unto the LORD; and 
thou forgavest the iniquity of my sin." (Ps. xxxii. 3 — 5). 
And in Isaiah (i. 18) the Lord says: "Come now, and let 
us reason together, saith the LORD: though your sins be 
as scarlet, they shall be as white as snow; though they be 
red like crimson, they shall be as wool." And in Jeremiah 



ISO THIRTEENTH MEDITATION. 

(iii. 22) the Lord says: "Return, ye backsliding [or, apos- 
tate, treacherous, faithless] children, and I will heal your 
backslidings" [or, apostasies, treacheries, faithlessness; 
cf. verses 13, 14, and 20]. And Peter says: "To him give 
all the prophets witness, that through his name whosoever 
believeth in him shall receive remission of sins." (Acts x. 
43). And Paul says: "Be it known unto you therefore, 
men and brethren, that through this man is preached unto 
you the forgiveness of sins: And by him all that believe 
are justified from all things, from which ye could not be 
justified by the law of Moses." (Acts xiii. 38, 39). And 
again he says: "But to him that worketh not, but believeth 
on him that justifieth the ungodly, his faith is counted 
[reckoned] for righteousness." (Rom. iv. 5). And John 
says: "If we confess our sins, he is faithful and just 
[righteous] to forgive us our sins, and to cleanse us from 
all unrighteousness." (1 John i. 9). 

176. Are not these indeed clear words? And how 
can it really be possible to think that God should have 
left us without an explicit and definite answer to the very 
highest and most vital question pertaining to our being? 
For if I do not know how I may attain to grace and the 
forgiveness of sins, then it matters very little whether I 
know anything else or not. But now I know it, for God 
has spoken about it. And then I see in these words, as 
one of the very first things which they teach, that God 
pushes aside everything that is, or may be, called work or 
law. "Ye could not be justified by the law of Moses," it 
was said, as we just heard. "For by the works of the law 
shall no flesh be justified," says Paul again (in Gal. ii. 16). 
And again: "If it is by grace, it is no more of works: 
otherwise grace is no more grace." (Rom. xi. 6, Revised 
Version). Therefore: Let alone the law and all that the 
law requires! That is the first thing you need to do. Let 
go everything that is called works! For whatever work you 
undertake, you will never any way by it attain to right- 



VERSE ELEVENTH. l8l 

eousness, and God does not desire any works of you. 
You know and feel your heart to be hard and dead; you 
know and feel how sin rages in your whole being; yea, 
you see and feel that you are the slave of sin. Now, all 
this wrong you think you ought to amend and remedy 
before you can obtain the forgiveness of sin! Thousands 
of souls have thought so, too; but what they have reaped 
from their thinking so and attempting it, that has been 
torments, needless torments. Therefore, just as, when 
you see any one sick and in pains and torments from 
having eaten something which caused those troubles, 
you then think, "Lo! I will take care, lest I eat of that and 
die"; — so now let the disastrous examples of all those who 
through works have attempted to become righteous, let 
their examples of failure, we say, deter you from the 
like attempts, so that you say: "That way I will take care 
not to go; for it causes misery and pain, and after all 
does not lead home." Therefore: Let go all works, and 
never think of your making amends, or of your rectifying 
what is wrong in or about you. To make amends and to 
rectify, that you cannot do, and that you need not do. No; 
the Lord says: "Let go!" 

177. "Yes; but," you say, "what then shall I do?" 
Answer; First stop and look at what you have already 
done. What is the character of that? Sinful; yes, your 
life has hitherto been one of sins and transgressions. 
Hence, this then is your case and condition: Guilty; yes, 
guilty in everything. How will you now act? What course 
will you now take? "Yes," you say, "and that is just the 
question. Who is he that now has a good advice to give 
me?" Answer: The Lord — he is the one who gives you 
an advice which runs thus [to quote Is. i. 18 in effect*]: 

* The Swedish Versions, like the German of Luther, trans- 
late the Hebrew word for "reason together'' by words meaning 
"go to trial," which is just as correct and here more suitable to 
the context, throughout which law terms are used, and especial- 



152 THIRTEENTH MEDITATION. 

"Come now, and let us reason together, — let us argue the 
matter, let it come to a clear understanding between us, let 
us submit the case to a judicial trial." — "What?" you say. 
"Contend, argue, go to trial, with God, you say? That 
sounds terrible to one who knows that he is guilty." But 
wait a little. It is not a perilous trial, one at which you run 
a risk, for it winds up with this final judgment: "Though 
your sins be as scarlet, they shall be as white as snow; 
though they be red like crimson, they shall be as wool." 
There you have it. Go and tell the Lord your trouble 
and wretchedness. O how simple a way! Nothing for 
you to amend, or remedy, nothing for you to do, nothing 
for you to make better, but only to tell the Lord every- 
thing just as it is. For the same moment in which you 
thus tell all (that is, confess your sins) to the Lord, in 
that same moment one of the following things will hap- 
pen: either your sins will be forgiven, or it will be proved 
that it is no longer true that the Lord God is faithful and 
righteous, or that the blood of Jesus has been shed for 
the remission of sins, or that Jesus has risen from the 
dead. Because, to deny that one who confesses his sins 
has the forgiveness of sins, that is to deny the righteous- 
ness of God, the death of Christ for our sins, and his 
rising again for our justification. And from such denial 
may God preserve us. This thing, this matter of forgive- 
ness accompanying confession, — this fact, why, it stands 
like a mountain of God. As David says: "Thy righteous- 
ness, O LORD, is like the great mountains" [or, literally, 
as the Revised Version has it, "like the mountains of 
God;" according to the Old Swedish and the German: 
"Thy righteousness stands like the mountains of God"] ; 



]y magistrates, or rulers, are addressed (see, e. g., verses 10 and 
1 ]). The same Heb. word as is used here, meaning to contend, 
dispute, argue, plead, etc., occurs also in Gen. xxxi. 37("judge"i 
Job xvi. 21("plead"), xxiii. 7 ( 'dispute"), Mic. vi. 2 ("plead"), 
and other similar passages. — J. G. P. 



VERSE ELEVENTH. 1 83 

"thy judgments [decisions, orders] are a great deep." 
(Ps. xxxvi. 6). 

178. Therefore: Whenever and wherever there is a 
sinner who cannot any longer get on with his sins, nor 
go along carrying them himself, but like the prodigal son 
wants to go home and say, "Father, I have sinned against 
heaven, and in thy sight, and am no more worthy to be 
called thy Son," — then and there do know that that sin- 
ner, whoever he may be, you or any one else, has the for- 
giveness of sins. And even if you, in the meanwhile, see 
him stumble and fall now and then, so that he himself is 
often not able to believe that he has the forgiveness of his 
sins, but you still notice that he with his heart is clinging 
to the cross of Jesus, and is looking at the blood which 
there flowed, then know that, nevertheless, that same 
person has the forgiveness of his sins just as certain as it 
is that God cannot lie. This belongs to those matters 
and things which in the word of God are most certain. 
It can never be limited nor weakened nor diminished, and 
neither does it need to be made greater. It is great enough 
as it is when it helps lost and prodigal sons and daughters 
to righteousness, and makes the dead to live again. 

179. "Yes," you say; "but I must, however, believe 
in the forgiveness of sins if I am to receive the forgiveness 
of sins." Well, if you can show the existence of any 
place in the Holy Scriptures where it is thus written, then 
it must be right and true to believe as you say; but be- 
fore you allow the devil to bind your conscience with such 
a view of the matter, you ought to see if and where it may be 
found thus written in the word of God. You are, perhaps, 
astonished at such language; but, any way, pause before 
the word of God. Do you know where in that word such 
a passage stands? For if none such stands there, then it 
can never be safe for you or anybody else to stand on it 
— to stand on what does not exist! And this we can truly 
say: It stands nowhere; such a passage, teaching what you 



184 THIRTEENTH MEDITATION. 

suppose to be true in this matter, is not found anywhere 
in the Bible.* "What?" you say. "Is it not in accordance 
with the word of God that a sinner believes in the for- 
giveness of sins? Is it not written, 'Be it known unto you, 
that through this man [Jesus] is preached [or, announced] 
unto you the forgiveness of sins?' (Acts xiii. 38). And ought 
we not then to believe this preaching, or announcement?" 
Answer: That a sinner who with his sins has his abode 
and home in the blood of Jesus knows and believes that 
all his sins are forgiven him, that is good and right and 
important. But here the question is not about that matter; 
no, what here concerns us is the question as to how, or 
by means of what kind of faith, a sinner attains to the for- 
giveness of sins, according to the word, "Through his 
[Jesus'] name whosoever believeth in him shall receive 
remission of sins." (Acts x. 43). And as to this question 
and in this matter it is not said, "Believe in the forgive- 
ness of sins." When the publican in the temple smote upon 
his breast and said, "God, be merciful to me a sinner," — 
then, surely, it is not said of him that he believed in the 
forgiveness of sins, but that he had received the forgiveness 



* Here the question is not concerning the existence of such 
a thing, or fact, as the forgiveness of sins; — that, of course, the 
Author does not deny, as will be seen farther on. But the 
question is here whether a person must believe in his sins' being 
forgiven — in other words, that he really has and possesses the 
forgiveness of his sins — as a condition for his receiving the 
forgiveness; or whether a person may really have his sins for- 
given before he believes that they are forgiven. It is, in fact, the 
same question as the one that has often perplexed many souls 
about faith-healing: must a person who has prayed for healing, 
or for whose healing prayer has been made, believe that he is 
healed as a condition for his being healed? The object of the 
Author in the text is, as should be the object of every teacher of 
these subjects, to draw the eyes of the soul away from self and 
from the gift prayed for, and instead get them fixed only upon 
Christ, the Giver, in expectant humble faith and trust. Of 
Mark xi. 24, especially in the Rev. Vers. — J. 67. P. 



VERSE ELEVENTH. 1S5 

of sins and went home justified, that is said. Hence we 
can see that a sinner can have received and can have, or 
possess, the forgiveness of sins before he yet believes or is 
able to believe in the forgiveness of sins. 

180. "But," you say, "if it be not through faith in 
the forgiveness of sins, by what kind of faith is it then 
that a sinner, according to the word of the apostle, is to 
receive remission of sins? For, any way, the Scriptures do 
definitely say that it is through faith." Answer: Thus it 
is written, "Believe on the Lord Jesus Christ"; "whoso- 
ever [or, every one that] believeth in him," etc. (See Acts 
xvi. 31; x. 43). — "Well," you say, "that all amounts to 
the same thing, does it not? for what shall I believe about 
Jesus?" Answer: The Scriptures say, "Believe on Jesus," 
that is, put your trust in Jesus, or, simply trust him. But 
what that is, that you can easily see with your own eyes. 
Look, for instance, at those who believe, or trust, in mam- 
mon [earthly riches, goods, possessions]. How are they 
acting and behaving when they believe, or trust, in him, 
in this god of theirs? Answer: Why, they just simply have 
confidence in him, and hold him as their true and best 
helper, so that they who have him as such a helper are 
happy, while they who have him not as such are unhappy; 
therefore they also wholly depend on him, feel secure 
and satisfied in having him to trust to, and are in this 
their trust serene and glad both for the day that is present 
and for the day that is coming: but if he seems to dis- 
appoint them or to slip out of their hold, then they are 
restless, grasp after him with anxious cares, and look after 
him with tears in their eyes, for after all it is from him 
that they expect real and true help, etc. Now, it is the 
same way also with the faith in Jesus. God has not de- 
posited the forgiveness of sins and righteousness like a 
treasure in a basket let down to the earth, requesting us 
to take care of and make use of the treasure in the basket; 
but he has sent Jesus, his only begotten Son, with the 



1 86 THIRTEENTH MEDITATION. 

office and charge to forgive sins, just as we have now al- 
ready many times repeated. 

181. If a father had a son lying sick in some place 
among strangers, and he sent him a prescription, and 
said, "Procure yourself medicine according to this," — 
now, that might be good; but if he sent him medicine 
and said, "Take this," — well, that would be better; but 
if he sent him a physician and said, "Commit yourself to 
this man; he is tried and infallible in the art of healing 
the sick," — behold, this would be best. And the son, in 
case he believed the father's word, would then commit 
himself to and trust the man whom the father had sent 
for his healing. This would be believing in that person. 
Just so it is with the faith in Jesus. And consider how 
you act, or conduct yourself, when you day by day go 
about believing and trusting in Jesus. Do you then really 
do anything else than go about, as it were, leaning on him, 
or clinging to him, as being your dearly Beloved, your own 
Saviour? Look at the examples of all those who in the New 
Testament are called "believers." How much theological 
knowledge about Christ did the centurion have? (Matt, 
viii. 5 — 13). How much did the woman ot Canaan know 
about the mysteries of Christ's person and work? (Matt, 
xv. 21 — 28). And yet both of these persons received the 
testimony of the Lord himself that their faith was un- 
commonly great, so that the Lord marveled at it. Yes, 
how much [little] Peter knew of the Lord's person and work, 
that he showed when he took the Lord aside and began 
to rebuke him for speaking of his death. (Matt. xvi. 22). 
Yet Peter believed in and loved the Lord. Well, the case 
of the believers at that time was this: From his preaching 
they heard that he was Christ, the promised Saviour; by 
his works they saw his preaching confirmed; and when 
they heard and saw this they put their trust in him and 
clung to him as the one who was the Saviour. In this 
consisted their faith; but when they thus believed in him f 



VERSE ELEVENTH. 1 87 

then in his name [that is, by his being the one he showed 
himself to be and was believed to be] they had the forgive- 
ness of sins, and lived, spiritually and happily lived. 

182. Therefore John says in his gospel (we have be- 
fore noticed something similar in his epistles) — of this faith 
he says: "These are written, that ye might [may] believe 
that Jesus is the Christ, the Son of God; and that believ- 
ing ye might [or, by believing ye may] have life through 
his name." (John xx. 31). This is the thing itself [that 
which is to be believed about the person], to wit: Believe 
that Jesus is the Christ, the Saviour, and trust in him as 
such, as the Christ, the Saviour for you. A remarkable 
example of this we have in John ivth. What was it that 
so impressed the Samaritan woman at the well, that she 
left her waterpot and went back into the city with a won- 
derful message? Answer : Nothing else than this that the man 
who was at the well had said to her that he was the Christ, 
which also seemed credible to her from his having told 
her all she had done. And when the Lord left Sychar, 
how did the believing Samaritans express their faith? 
Why, they just spoke thus to the woman: "Now we be- 
lieve, not because of thy speaking: for we have heard for 
ourselves, and know that this is indeed the Saviour of the 
world" (verse 42, Revised Version). Another example we 
have in John xith. There Martha expresses her faith on 
this wise: "I have believed [that is, "I have come to the 
belief and do now believe"] that thou art the Christ, the 
Son of God, even he that cometh into the world" (verse 27, 
Rev. Ver.). And when the Lord afterwards prays at the 
tomb of Lazarus he speaks of faith on this wise: "That 
they [the people] may believe that thou [Father] hast 
sent me 1 ' (verse 42). 

183. Such is the matter and thing itself which the 
Scriptures present to us for faith, as also Paul says: "If 
thou shalt confess with thy mouth Jesus as Lord, and shalt 
believe in thy heart that God raised him from the dead, 



l88 THIRTEENTH MEDITATION. 

thou shalt be saved." (Rom. x. 9, Revised Version). But 
by this matter and thing of faith the Scriptures wish, as we 
have said before, to draw our hearts to that person Jesus, 

in order that we may place our confidence in him, be- 
cause he is just the right man, the Christ, the Lord, the 
Saviour, delivered up unto death for our trespasses, and 
raised from out of death for our justification. (See Rom. 
iv. 25, Rev. Ver.). Therefore, wherever you see any one 
who will not and cannot keep silent about his sins before 
the Lord nor hide anything from him, and you see also 
that that one is resting on Jesus, — or, if that one is not 
able to be resting on him, you see however that he is still 
reaching after him and looking to him, even though he 
does so with fear in his heart and tears in his eyes, — 
there you see one who is believing in Jesus. For however 
trembling and misgiving such a one may be, he still in his 
heart holds the Lord Jesus to be the Saviour, and he 
would gladly belong to him as his friend, his possession, if 
he only dared, if he only were sure that he would be allowed 
so great a privilege. This is a weak faith, but it is never- 
theless a true faith, and that is the main thing. 

184. "Yes; but repentance," you say, "repentance I 
must have, however, before I can receive the forgiveness 
of sins. For, any way, it is written, 'Preaching the baptism 
of repentance for the remission ot sins' (Luke iii. 3); and 
again, 'To give repentance to Israel, and forgiveness of 
sins' (Acts v. 31); and again, the Lord Jesus commanded 
'that repentance and remission of sins should be preached 
in his name.'" (Luke xxiv. 47). — This all sounds verynat 
ural, and God alone knows how many thousands of souls 
have been held back or frightened away from the mercy- 
seat by such thoughts or by unwise teaching on this point. 
Such talk as that just mentioned sounds wholly as though 
it were the pure word of God. Therefore we must more 
closely investigate this matter. That Christ and his 
apostles preached repentance, that is of course evident. 



VERSE ELEVENTH. I 89 

But mark: they never preached repentance in such a man- 
ner that they thereby shut out, or kept away, sinners from 
grace. In their view, repentance was never a fence, or a 
barrier, around the mercy-seat, as the Pharisees have made 
it. For when the Pharisees preach repentance it is not in 
their interest thereby to persuade and constrain sinners to 
come to Christ, but on the contrary to keep them from be- 
lieving "too hastily." or "too soon," as they say. But to the 
apostles the preaching of repentance was the same as the 
inviting of sinners to turn and come to Jesus, just as though 
one were inviting people to a feast and were saying: "All 
things are ready; come, come at once." Thus, also, Peter 
says: "Repent ye therefore, and turn again, that your sins 
may be blotted out." (Acts. iii. 19, Revised Version). 
Think, if a servant had the order from his master to invite 
certain persons to his, the master's, table, and to say to 
them, "Come in and eat," but that servant should mis- 
interpret his master's meaning, and change his word, so 
that he, on the contrary, held back those for whom the 
invitation was intended, lest they should come in and eat, 

— what do you think the master would say of that ser- 
vant? He would, most certainly, dismiss him from his 
service. 

185. The Bible word for "repentance" really means 
"change of mind," and designates that work of God in 
man by which he (man) changes, or turns, his mind from 
sin to Jesus in order to find grace and be helped out of 
sin. That such is the case we can clearly see in the ex- 
amples of repentance mentioned in the Holy Scriptures. 
When the prodigal son was returning home with the con- 
fession, "Father, I have sinned against heaven, and be- 
fore thee, and am no more worthy to be called thy son," 

— then that was repentance. (Luke xv.). When the publi- 
can in the temple smote upon his breast, and said, "God, 
be merciful to me a sinner," — then that was repentance. 
(Luke xviii.). When the dying thief on the cross turned to 



I90 THIRTEENTH MEDITATION. 

• Jesus, and said, "Lord, remember me when thou comest 
into thy kingdom," — then that was repentance. (Luke 
xxiii.). When on the first day of Pentecost after the as- 
cension of Christ about three thousand souls were pricked 
in their hearts, and began to ask the apostles, "Men and 
brethren, what shall we do?" — then that was repentance. 
(Acts ii.). Repentance is not an undertaking to do this 
or that work, nor a performing of a certain act of worship, 
in order to make one's condition better or to prepare one- 
self for obtaining grace, but repentance is to come to Jesus 
with one's sins. Therefore when the Lord cries, "Repent," 
then he does not thereby mean, "Do this and that work 
first, afterwards I will forgive you your sins." but he does 
mean just this: "Come to me with your sins, in order that 
I may forgive you them, or remove them." When, there- 
fore, repentance is preached in such away that simple and 
sincere souls are frightened, or kept, from coming to Jesus, 
and it is said, "You must not yet believe, for you must 
first repent," — then that is a false and antichristian 
preaching. Just the coming to Jesus with one's sins, just 
that is repentance, and to come now is to repent now, and 
"now is the acceptable time." (2 Cor. vi. 2, Rev. Ver.). 

186. "Well," you say again; "but faith, then, — faith 
I must certainly have." All right: believe then; have 
faith, in the name of the Lord Jesus. That is just what 
the question is all about: to wit, not whether a sinner 
must believe, but whether he may believe, that is, whether 
he is allowed, or permitted, to believe. To a hungry man. 
before whom we place food, it is not a grievous command- 
ment, or a hard condition, when we say, "Come now, take 
of the food, and eat." And if he, while sitting there be- 
fore the food, began anxiously and sorrowfully to say, 
"But certainly I must eat if I am to live," then we would 
say, "You foolish fellow, — eat, then, and live!" Likewise 
we must say to every such a one as is grieved and sorrow- 
ful because he must have faith, "Why, dear friend, just 



VERSE ELEVENTH. I9I 

believe, then." For, to have faith here is nothing else than 
simply to believe in Jesus, to trust in him, and to hold 
him as the Saviour, whose blood cleanses from all sins. 
To invite sinners to believe in Jesus, — why, that is like 
throwing out a life-saving plank to a drowning man in or- 
der to save him, at the same time saying to him: "Take 
hold of that; it will carry you." That commandment 
he would not let himself hear twice. 

187. Therefore, this is the counsel of the Scriptures: 
To the mercy-seat with everything. As it is said: "Let 
us therefore come boldly unto the throne of grace, that 
we may obtain mercy, and find grace to help in time of 
need." (Heb. iv. 16). But the mercy-seat is Jesus, or 
him "God hath set forth to be a mercy-seat through faith 
in his blood." [Thus Rom. iii. 25 most correctly rendered]. 
Of this also Jesus himself says: "Come unto me, all ye 
that labour and are heavy laden" (Matt. xi. 28); that is, 
"You who in consequence of your sins have an evil, un- 
easy, accusing, and burdened conscience, you who so 
gladly would be righteous before God if you only knew 
how to become such: intrust yourself to me, rely on me, 
for God has sent me to forgive you your sins, and to give 
you the righteousness which the law could never produce. 
Come you, who have lived, secretly or openly, in unchasti- 
ty, in drunkenness, in hatred, in lying, and in all other 
abominations, — come, behold, I am your brother Jesus; 
God has sent me on just this mission: to give you repent- 
ance [that is, to make you repentant and desirous of for- 
giveness] and to forgive you your sins." — For as God 
had caused the brazen serpent to be lifted up for the heal- 
ling of all who had been bitten by the fiery serpents, 
without distinction as to whether they had one wound or a 
hundred wounds, in like manner he has also given his 
only begotten Son for the justification of all sinners, with- 
out distinction, whether they have lived in sin in a refined 
and polite manner or in a coarse? vile, and vulgar way. 



I92 THIRTEENTH MEDITATION. 

188. Yes, how desirous the Lord is that we should 
know that the forgiveness of sins is altogether undeserved, 
and covers and washes away the most blood-red sins, — 
that he showed and proved when he after his resurrection 
commanded his disciples to go forth and in his name 
preach repentance and remission of sins. For to this 
command he joined this particular instruction, that they 
should begin at Jerusalem. (Luke xxiv. 47). That city 
which had sinned more grievously than any other city, 
that city which had stoned the prophets and had crucified 
the Prince of life, — that city should before any other 
city hear the preaching which in the name of Jesus an- 
nounced the remission of sins and the justification by 
faith in him. But now, surely, you cannot be a worse 
sinner than you are if you are the worst one that can be! 
But even if you are the worst we have commandment to 
go to you first — not last — no, first, the very first one 
of all in order — we are commanded, we say, thus first to 
go to you with the preaching of the forgiveness of sins in 
the name of Jesus. If you are satisfied with that, very 
well; for certainly it is sufficient, and certainly it is true. 



FOURTEENTH MEDITATION, 
"Pardon mine iniquity." 

IV. 

189. "The forgiveness of sins" — think what a glo- 
rious expression that is, how great and glorious a treasure 
it betokens and points to! And think, also, how many 
souls there are who down in their hearts are sighing 
and saying, "O that I had the forgiveness of sins!" They 
are in their consciences oppressed and burdened with 
their sins, and wish so earnestly that the Lord would for- 
give them their iniquities and transgressions. But in the 
meanwhile they think that the forgiveness of sins is a 
matter, or a thing, which lies somewhere far away, — 
they do not know where it lies, and neither do they know 
the way to it, for how should they know the way when they 
do not know the place! And so they go about shackled, 
burdened, and without peace; and often they look with a 
depressed state of mind, yea, perhaps with tears in their 
eyes, upon the children of God, and think, "O that I were 
as happy as you are!" But how often they look up to 
heaven and sigh, "O dear Lord Jesus, how long wilt thou 
delay having mercy upon me and forgiving me my sins?" 
— that God knows. For he knows their hearts. 

190. It admits of no doubt, that such have the for- 
giveness of sins. For the word of God says: "Only ac- 
knowledge thine iniquity, that thou hast transgressed a- 



194 FOURTEENTH MEDITATION. 

gainst the LORD thy God." (Jer. iii. 13). But they do 
not kn;w that they have the forgiveness of sins, and they 
do no. believe it. They keep their abode at the cross 
with their sins; but the forgiveness, they think, is how- 
ever not for them, but for others. They place all their 
confidence in Jesus, and keep their eyes fixed on Jesus; 
but still they do not believe in the forgiveness of sins, or 
that they have it. For all that, they are, by reason of their 
faith in Jesus, the children of God; but are at the same time 
as yet without peace because they do not yet venture to 
believe that they, in the blood of Jesus, have redemption, 
namely, the forgiveness of sins, which nevertheless they 
certainly have. To all appearance there is no difference 
between them and slaves, although they are heirs and lords 
over all the possessions, as Paul says in Gal. iv. 1. Towards 
such we must be compassionate, and we ought to come 
to their aid by announcing and communicating to them 
the forgiveness of sins, in the name of our Lord Jesus. 

191. A great deal of harm has been occasioned with- 
in the church of God from the circumstance that the key 
of absolution [that is, the power, or authority, to forgive 
sins] is not more in use than it is. During the rule of 
the papacy the opinion was gradually developed that the 
key of absolution belonged to a certain class, or office, 
namely, to the priests. Luther did indeed teach different- 
ly, as we shall see farther along; but after his time the 
popish error began to revive and to spread throughout 
the Lutheran church, so that it was generally thought 
that the key of absolution belonged to the clergy and ac- 
companied their office, even if they themselves were bound 
in sins. But where such a thing is written in the Bible 
none has been given to know. But in the meanwhile the 
doctrine has been so far developed by the scribes [theo- 
logians] that they have at last wholly cast the key of ab- 
solution into the sea, alleging that the general preaching 
of the gospel is the true absolution, or that, at least, that 



VERSE ELEVENTH. I95 

is absolution when to a mass of human beings (for the most 
part openly ungodly) there is announced after the general 
perfunctory confession preparatory to partaking of the Holy 
Communion a conditional forgiveness of sins. The con- 
sequence of all this has been, that the true absolution has 
gone out of use altogether. And how could it go other- 
wise? For, from the beginning it has been manifest that 
as soon as the church of God has committed itself into 
the hands of the scribes, these have taken away from it 
one treasure after another. Yea, so unused to the true 
absolution have we become, that now it hardly ever hap- 
pens in the church of God that one person declares to 
the other the forgiveness of sins. And yet, how very well 
this key would need to be in use! 

192. What true absolution is, that the Lord has 
shown both by word and by example. When, as related in 
Matt, ixth, they brought to him a man sick of the palsy, 
he said: "Son, be of good cheer; thy sins are forgiven. " 
[Revised Version]. There you see, consequently, what 
absolution is, to wit: the announcement, or declaration, 
to the individual sinner, that his sins are forgiven him. 
Therefore, it would be a right use of absolution, if, when 
you see any one burdened in conscience on account of 
his sins, you would go to him and say, "Dear brother, 
your sins are forgiven"; or if, when you yourself were 
thus burdened, so that on account of your sins it would be 
difficult for you to believe the gospel, that is, the glad 
tidings of grace and peace for you, you should go to one 
of your brethren and say, "Behold, dear brother, this and 
that have I done; so and so is now my condition; thus 
and thus the case with me now stands; on account of this 
my conscience has become fettered and oppressed, so 
that I cannot with joy look up into the face of God. Now, 
I know that you have received authority of the Lord Jesus 
to forgive sins. Therefore, dear brother, do me the service 
of now declaring and communicating to me the forgive- 



196 FOURTEENTH MEDITATION. 

ness of sins, in order that I may again attain to peace.'' 
Then should your brother, according to the example and 
the manner of the Lord, say, "Be of good cheer; your 
sins are forgiven." — But where at the present time are 
indeed such things practiced? No, if one says, "You ought 
to, or you may, believe in the forgiveness of sins," then 
that is now commonly the most and the highest one dares 
to say. But little or nothing is gained thereby, for then 
the conscience replies, "Yes, if I only could believe!" and 
so there is no absolution at all. No, not thus, "Believe 
in the forgiveness of sins"; but thus, "Your sins are for- 
given," — that last, that is absolution. 

193. We well know that many will be surprised, yea, 
even dizzied, at this. I have also myself many a time 
stood dizzy and appalled at the greatness of this authority 
and privilege of the keys, so that I have not used this key 
of absolution where, however, I ought to have used it. But 
one may be surprised, or appalled, at it or not; that matters 
nothing as to the thing itself; for, any way, thus it is written; 
"Receive ye the Holy Ghost: Whose soever sins ye remit 
[forgive], they are remitted [forgiven] unto them; and 
whose soever sms ye retain, they are retained." (John xx. 22, 
23). They that have the Holy Ghost, they have power 
to forgive sins; this power they have received of the 
Lord, and it is not right to leave this power unused. For 
it is needed for the edification of the church of God. 

194. "Yes," you say. "but I might make a fearful 
mistake. When I hear any one confessing his sins, how 
can I know that he is not dissembling, that he is not a 
hypocrite?" Answer: God has never commanded you to 
try the heart, but wherever you see any one who, so far as 
you can judge, is weary and repentant of his sins, there 
you have power and commandment to announce and 
communicate to him, in behalf of the Lord, the forgive- 
ness of sins. If now he be nothing else than a hypocrite, 
let that be his own business and responsibility. When 



VERSE ELEVENTH. I 97 

the Lord first sent forth his disciples to preach he com- 
manded them to say wherever they entered: "Peace be to 
this house." (Matt. x. 12, 13; Luke x. 5, 6). If any one 
in that house was "a son of peace," then their peace would 
come and rest upon him; if not, their peace would return 
to them. "But," you say, "in that way I might strengthen, 
or confirm, hypocrites in their hypocrisy." — But we ask: 
Have you ever, in any case, tried to use this power? Per- 
chance the devil has all the time hitherto with just such false 
scruples succeeded in hindering you from using it. Well 
then: begin now, for the nonce, in the name of the Lord. 
For, against all scruples which the devil awakens in your 
conscience, you can always set this reflection: "It can never 
be wrong or dangerous or a mistake to do as the Lord 
says." Those dangers, those dreaded mistakes, — why, 
they fall upon the Lord, and he knows well how to manage 
them. Only do you be so good as fearlessly to obey his 
word and do as he says. 

195. Of this power to forgive sins Luther says: 

"This power all men have who are Christians As often 

as it is necessary, they can say and ought to say: 'Behold, 
O man, God offers you his grace, and forgives you all your 

sins; be of good cheer, your sins are forgiven.' This 

voice shall not cease among the Christians even until the 
last day: 'Thy sins are forgiven thee, be of good cheer.' 

Hence, a Christian has power in this way to forgive 

sins. Therefore, when I say to you, 'Your sins are for- 
given,' then hold this as certain and as sure as if God 
himself said it to you. For, otherwise, who would dare 
to do this, if Christ himself had not descended, put it into 
our mouths, and said that we ought to forgive one another 
his or her sins! As when he, in John xx. 22, 23, says: 
'Receive ye the Holy Ghost: Whose soever sins ye for- 
give, they are forgiven unto them,' etc If now there 

were no man who could forgive sin, but there were only 
laws and works, O how wretched and deplorable the situa- 



I98 FOURTEENTH MEDITATION. 

tion would be for the poor, sad, distressed conscience! 
But now, since God has so filled the mouth of every one, 
that the one can say to the other, 'Unto you your sins 
shall be forgiven, whosoever you may be,' - — now, the 
golden age, the year of jubilee, has come. Upon this we 
are to pride ourselves and be bold and defiant as over 
against sin, so that one can say to his brother who is in 
anguish and distress about his sins, 'Be glad and of good 

cheer, my brother; unto you your sins are forgiven.' 

This is what it means that God has given power unto men 
to forgive sins (Matt. ix. 6, 8), and hence it must increase 
the kingdom of Christ when one thus restores and refreshes 
and cheers the conscience." — So far Luther; and glory 
be to God for such words of life and truth. God grant 
that we also may begin to practice them, and that not 
only on certain great solemn occasions, but in the plain 
every-day life, as often as there may be need. 

196. This forgiveness of sins extends to all sins, as 
David says: "O my soul, bless the LORD, who forgiveth 
all thine iniquities; who healeth all thy diseases." (Ps. ciii. 
1 — 3). The Lord never forgives a little at a time, or a 
few sins at a time, a part to-day and a part to-morrow, but 
always all at once, and that so thoroughly that they will 
be remembered no more. (See Is. XLiii. 25; Jer. xxxi. 34). 
You never need, a single evening, to go and lie down in 
your sins. For as long as you keep your abode at the 
cross of Christ, there rests upon you an eternal, unchang- 
ing, and unchangeable grace which reigns and has domin- 
ion over all your sins. Sin takes away all boasting, but 
forgiveness takes away all your sins, and makes you right- 
eous again, so that God gets the glory and praise. And 
when God gets glory, and you righteousness, then matters 
and things are surely going on aright. Then you have 
nothing else to do than to thank God and say, "Amen." 

197. But what thanks God desires of us for his thus 
daily and kindly forgiving us all our sins, that the parable 



VERSE ELEVENTH. I99 

of the ten thousand talents teaches us. (See Matt, xviii. 
23 — 35). For when the man who owed his king ten thou- 
sand talents [about $12,000,000] had received the re- 
mission of his whole debt, then the king desired that he too 
should remit to his fellow-servant the one hundred pence 
[about $17] which that fellow-servant was owing him. 
Hence, instead of requiring anything for himself, God di- 
rects you to your brother, that you may exercise towards 
him the same mercy which God has exercised towards 
you, when he has forgiven you all your sins. Whatever 
your brother may have done wrong against you, it can 
never be compared with what you have done wrong a- 
gainst the Lord. In addition to this comes the circum- 
stance that you also often offend against your brother, 
and therefore have need of forgiveness from him. There- 
fore, when it happens that your brother sins against you, 
and the devil comes and seeks to provoke you to wrath, 
then take care that he may not ensnare you. For if you 
let yourself be caught in the devil's provoking snares, so 
that you feel disinclined to forgive, or determined not to 
forgive, your brother, but, instead, you begin to hate him, 
then right away these words concern you: "If ye from 
your hearts forgive not every one his brother his tres- 
passes, neither will your Father which is in heaven forgive 
your trespasses." (Matt, xviii. 35; vi. 15; Mark xi. 26). 

198. Therefore Paul says to the Christians: "Put on 
therefore, as God's elect, holy and beloved, a heart of 
compassion, kindness, humility, meekness, long-suffering; 
forbearing one another, and forgiving each other, if any 
man have a complaint against any; even as the Lord for- 
gave you, so also do ye." (Col. iii. 12, 13, Revised Version). 
Consequently, wherever you are, and with whatsoever kind 
of people you may have to do, be always prepared for the 
chance^ that all kinds of collisions are apt to happen. For 
apt to sin you are, and apt to sin they are. And besides, 
also the devil is on hand, and begins preaching to you in 



200 FOURTEENTH MEDITATION. 

this way: "See here: it is your brother who is in the 
wrong; it is all his fault; it is he who ought to humble him- 
self." Then he goes to your brother, and says the same 
thing about you. There! now it is about time for you to 
open your eyes as to that snare which the enemy is about 
to put around your neck, and now it behooves you earnest- 
ly to consider how the Lord Jesus has done and is daily 
doing towards you. Suppose it be so that it really is 
your brother who is all to blame, — it is not likely that it 
is often so, but if now it be so that you are wholly without 
blame, — say: how ought you now to act in the matter? 
If you should allow yourself to become enraged, lo! 
then you would not do as the Lord Jesus did; if you 
should begin to scold and insult your brother, lo! then 
you would not do as the Lord Jesus did; if you should 
begin to tell tales about your brother and to slander him 
and to tr> to disgrace him, lo! then you would not do as 
the Lord Jesus did; if you should think, "I don't care for 
him," lo! neither then would you do as the Lord Jesus 
did, has done, or is doing. But if you would be forbear- 
ing, and would forgive your brother his sin, and would 
humble yourself and wash his feet; if you, whenever you 
might see that the devil had so got hold of him, that he 
would not see his own guilt, but charged it to you, if you 
then all the more would have mercy on him, and watch 
how you might help him out of so dreadful a snare of the 
devil; or if your brother should happen to have a very mean 
nature, or disposition, so that such acts and moods of his 
occurred not simply once, but many times, yea, "seventy 
times seven," and you then nevertheless would exercise 
the same compassion "seventy times seven," so that your 
entire relation to him would be ruled by a disposition 
which would all the time be making you to think in this 
way, "Oh! how shall I be able to help my poor brother, so 
that the devil may not altogether ruin him?" — behold, if 
you would do thus, then most certainly the holy angels 



VERSE ELEVENTH. 201 

would sing for joy, and point to you, and say, "Look at 
that man: he is disposed and is acting like Jesus, just 
exactly like Jesus!" 

199. Think, also, what a paradise all Christian so- 
ciety and intercourse would.be if such mutual forgiveness 
were practiced. At once there would then be an end of 
all sad and troublesome relations, of all annoyances and 
vexations, among the children ol God. For all the trouble- 
some and vexatious matters which arise in my dealings 
with the brethren, they do so arise from one of the follow- 
ing facts, or circumstances: to wit, either from this that 
the brethren sin against me, or from this that I sin against 
them, or from this that both I and they sin. Now, by 
my forgiving them their sins I would, at the same time 
this was done, be rid of all troubles and vexations which 
come from them: and by their forgiving me my sin I 
would, at the same time this was done, be rid of all troubles 
and vexations which come from it. For. as forgiveness 
removes all contention and disturbing elements between 
God and the sinner, so it removes all contention and dis- 
turbing elements also among sinners themselves, between 
the one and the other. 

200. Consider, therefore, what a God we have, who 
in return, or as thanks, for his forgiving us our sins re- 
quires of us nothing else than that we should do just such 
things as would, if we did them, prepare for ourselves and 
for others a paradise upon this earth. Here he comes to 
me and forgives me all my sin, in order that I may for- 
give my brother; then he goes to my brother and forgives 
him his sin, in order that my brother may forgive me, 
and we thus both of us attain to a mutual peace. Verily, 
if we rightly considered this it would not be hard to for- 
give. And it is certain that there is nothing which tears 
to pieces so many nets and snares of the devil as does the 
forgiveness of sins. Therefore, if you would truly be in 
the devil's way, and oppose him, then forgive your brother 



202 FOURTEENTH MEDITATION. 

whatever he may do wrong against you. He who does 
so, he is to be considered as a real and true fire-proof 
and fire-opposing wall in the kingdom of God. 

Let us, then, earnestly lay to heart also these words 
of our Master: "Know ye what I have done to you? Ye 
call me Master and Lord: and ye say well; for so I am. 
If I then, your Lord and Master, have washed your feet; 
ye also ought to wash one another's feet. For I have 
given you an example, that ye should do as I have done 
to you. Verily, verily, I say unto you, The servant is not 
greater than his lord; neither he that is sent greater than 
he that sent him. If ye know these things, happy are ye 
if ye do them." (John xiii. 12—17). 



FIFTEENTH MEDITATION, 
"What man is he that feareth the LORD?" 

201. In the cxxxth Psalm (verse 4) David says: 
"But there is forgiveness with thee, that thou mayest be 
feared." Such words are incomprehensible to all our 
natural understanding. For as soon as one speaks of a- 
bundant forgiveness with God, or how he daily and kind- 
ly forgives sins unto whosoever comes to Jesus with his 
sins, right away comes up this objection: "Why, in this 
way one might sin just as much as one would like! One 
would only need to come to Jesus with his sin, then all 
would be clear and right again, and then one might con- 
tinue to sin in the same way, and then again come, etc., 
etc. Oh, what a dreadful doctrine that would be!" — 
Well, now, hold on. If they who thus object knew what 
it is to come with one's sins to Jesus, they would talk 
differently. For, they who live in the enjoyment of the 
forgiveness of sins can bear witness, that the more simply 
and completely they believe that all their sins are forgiven, 
and that the way to the mercy-seat stands open to them 
as well for the days to come as for the days that are past, 
the more God-fearing and godly they are. This same 
fact also David knew, and the same experience he had, 
therefore he spoke as we now have seen in the psalm just 
quoted. Also in the psalm before us (the xxvth) he does the 
same. For, after he in the preceding verse has spoken 



204 FIFTEENTH MEDITATION. 

of the forgiveness of sins, he immediately here proceeds 
to speak of the fear of God, saying: "What man is he that 
feareth the LORD? him shall he teach in the way that he 
shall choose" [according to the Old Swedish Version 
and the German of Luther the last sentence reads: "He 
shall teach him the best way"~\. (Verse 12). 

202. The Holy Scriptures speak a great deal of the 
fear of God. Therefore it is important to know what 
true fear of God is, and what it is not. That the true 
fear of God does not consist in one's being afraid of God 
is evident; for if it should consist in that, then the un- 
godly and especially the devils would be God-feariag, be- 
cause they tremble and shudder in fear of God. [See 
James ii. 19, Revised Version]. Never, besides, do we in 
the Scriptures see that those who are therein called God- 
fearing are characterized as having been afraid of God. 
On the contrary, they have been very intimate and on con- 
fidential terms with God, and have had company, or com- 
munion, with him as with a friend of whom one is not at all 
afraid; which the examples of David, Moses, Abraham, 
and other saints do clearly show. 

203. Neither does the true fear of God consist in one's 
doing certain religious works, or in performing certain 
devotional exercises. For, if it should consist in that, then 
the Lord ought to have called the Pharisees God-fearing 
above all others, for none did so many religious and de- 
votional acts as they. — Neither does the true fear of 
God consist in one's being able to speak evangelically 
with the lips, to praise and extol the grace of God, etc., 
while the heart is carnal and full of carnal inclinations. 
For then also the hypocrites would be God-fearing. — 
No; the fear of God is such a disposition as fears more to 
transgress against God than to suffer anything whatsoever. 
An example of this disposition we find, for instance, in 
Joseph. For, when Potiphar's wife tried to entice him to 
sin, he answered: "How can I do this great wickedness, 



VERSE TWELFTH. 205 

and sin against God?" (Gen. xxxix. 9). But thus Joseph 
did not speak because he was afraid of God. On the 
contrary, it was just the intimate relation in which he 
stood to God that caused him so to fear transgressing 
against him, that he would rather go to prison than he 
would sin. As the Lord says: "I will put my fear in their 
hearts, that they shall not depart from me." (Jer. xxxii. 
40). Therefore also an old teacher says: "To fear God 
is to have a filial reverence for him, and by a truly pene- 
tential respectfulness, by faith, and by obedience to esteem 
and honor him as one's most dearly beloved Father." 

204. For such a fear of God David prays, saying: 
"Unite my heart to fear thy name." (Ps. Lxxxvi. 11*). 
To a like fear of God also Joshua exhorts, saying: "Now 
therefore fear the LORD, and serve him in sincerity 
[literally, "in perfection"] and in truth." (Josh. xxiv. 14). 
And also Samuel: "Only fear the LORD, and serve him 
in truth with all your heart: for consider how great things 
he hath done for you." (1 Sam. xii. 24). And again David: 
"O fear the LORD, ye his saints: for there is no want to 
them that fear him." (Ps. xxxiv. 9). And also the Lord 
God himself: "The LORD your God ye shall fear; and 
he shall deliver you out of the hand of all your enemies." 
(2 Kings xvii. 39). And the people are exhorted sincerely 
to resolve and say: "Let us now fear the LORD our God, 
that giveth rain, both the former and the latter, in his 

* "Unite my heart", etc., that is, "unite it with thee, O 
Lord, so that I may truly fear thee as thou art known, and suit- 
ably to thy character. - ' Or, according to the very forceable and 
quite correct rendering of the prayer by the Swedish Versions, 
following Luther's German: "Keep my heart to this one -thing, 
that I fear thy name." With this agrees the interpretation of 
several commentators who make the literal expression, "unite my 
heart", etc., equivalent to: "Unite all my powers and impel them 
towards one object, to wit, to fear thy name." Hence, simply 
this: "Let me, or help me, with an undivided heart fear thy 
name." — J. (jr. P. 



206 FIFTEENTH MEDITATION. 

season." (Jer. v. 24). Also in Rev. xiv. 7 this fear of God 
is spoken of, as when it is said of the angel who flew in 
the midst of heaven with "the everlasting gospel," that 
he cried with a loud voice, saying: "Fear God, and give 
glory to him; .... worship him that made heaven, and 
earth," etc. And Peter says to the Christians: "Fear God. 
Honour the king." (1 Pet. ii. 17). 

205. These admonitions and exhortations to the 
fear of God we need also with all diligence to lay to heart. 
For when the devil sees that he can no longer hold us 
captive under the yoke of the law, at once he is ready to 
lead us into a haughty, undisciplined, audacious disposi- 
tion, and into a carnal, unspiritual, and self-willed manner 
of being and acting that is far from the fear of the Lord. 
Such a state of things one often notices in the general life 
and conduct of different persons; yes, one may even detect 
oneself now and then as caught in the self-same snare. 
Where now this state is allowed to continue unhindered, 
there the spiritual life dies out, and leaves in its stead a 
sort of "Christianity" which in mirth and hilarity, in jests 
and jokes, shows its (pretended) gladness over the grace 
of God, and in an overconfident, harsh, and carnal judg- 
ing of others shows its spiritual liberty. But such glad- 
ness is not the gladness of which it is said, "Rejoice with 
trembling" [that is, with reverence and self-distrust as 
opposed to levity and pride]. (Ps. ii. 11). It is not the 
gladness of which it is said, "The joy of the LORD is 
your strength" (Neh. viii. 10), and "I will run the way of 
thy commandments, O LORD, when thou shalt enlarge 
my heart" [that is, "make glad, or comfort, my heart," which 
expresses "the feeling of well-being and joy as contrasted 
with mental oppression"]. (Ps. cxix. 32). It is not the 
gladness of which Mary sang, "My soul doth magnify the 
Lord, and my spirit hath rejoiced in God my Saviour." 
(Luke i. 46, 47). Neither is that just mentioned judging 
of others the true spiritual liberty. No; such a disposition 



VERSE TWELFTH. 207 

as does not seek to cover, excuse, raise up, and heal one 
who anywhere may be seen to have fallen into sin or 
error, but, on the contrary, as soon as one is fallen, is 
ready to trample upon him, in order that the person so do- 
ing may himself mount a notch higher in estimation — 
such a disposition does certainly not show spiritual liber- 
ty, but just the very opposite, to wit, liberty from all 
spirituality, want of the Spirit of God. Dear brethren 
and sisters in the grace of our Lord Jesus Christ, we can- 
not indeed be ignorant of the devices of Satan. (See 2 Cor. 
ii. 11). Let us therefore "awake to righteousness," and 
"purge out the old leaven, that we may be a new lump," 
as is befitting "the elect of God, holy and beloved," so that 
we may always walk in the fear of God, and in a sanctified 
manner of life, to the praise of his holy name. (See 1 Cor. 
xv. 34; v. 7; Col. iii. 12; 2 Pet. iii. 11). 

206. But if we understand the importance of these 
admonitions and exhortations to walk in the fear of the 
Lord, then ought we not only to allow ourselves to be 
admonished by our sense or understanding of them, so 
that we for our own part give heed to the same; but we 
ought also to allow ourselves to be impelled by them, so that 
we may mutually practice them, namely, in this way: when- 
ever we see any brother beginning to be carnally secure, 
lax, and frivolous, then we are to hasten to his rescue and 
say, "Look here, my dear brother, the saints of God ought 
to walk in the fear of God, as it is said, 'O fear the LORD, 
ye his saints.'" (Ps. xxxiv. 9). — This ought to be the more 
held forth, as at the present time it has almost totally 
fallen into disuse among Christians mutually to admonish 
and reprove one another. Yes, alas! it has come even so 
far, that one hardly dares to reprove, or admonish, another, 
but must go about dreading to do so, even if one sees how 
the devil is engaged in the very act of leading the brother 
away into frivolity. But such a feeling of dread is not of 
God, but of the devil. For the devil is not willing that 



208 FIFTEENTH MEDITATION. 

any one should hinder him in his work; therefore he also 
exerts all his powers that we may leave him in peace, just 
as hunters and trappers are desirous that no one may 
frighten the animals they wish to get at. Oh! let us wake 
up before it is too late. Let us begin to cry to the Lord 
to fill our hearts with the spirit of his fear. Let us also, 
when we are together, more than hitherto pray about this 
matter, and, besides, lead one another to contemplate how 
in this matter we have sinned, and how it needs to be 
otherwise, and how we now may begin to act differently, 
so that we henceforth endeavor to pay more attention to 
one another, and to be quick to spoil the business of the 
devil wherever one brother sees that he, the devil, is setting 
traps or laying snares for another brother. 

207. How well-pleasing such a fear of God is in the 
eyes of God, of this his word bears witness in many places. 
Thus David says: "Oh how great is thy goodness, which 
thou hast laid up for them that fear thee." (Ps. xxxi. 19). 
And again: "Behold, the eye of the LORD is upon them 
that fear him, upon them that hope in his mercy; to de- 
liver their soul from death, and to keep them alive in 
famine." (Ps. xxxiii. 18, 19). And again: "Surely his 
[the LORD'S] salvation is nigh them that fear, him." 
(Ps. lxxxv. 9). And again: "He hath given [or, he gives] 
meat unto them that fear him." (Ps. cxi. 5). And again: 
"He will bless them that fear the LORD, both small and 
great." (Ps cxv. 13). And again: "For as the heaven is 
high above the earth, so great is his mercy toward them 
that fear him." (Ps. ciii. 11). And again: "Blessed is 

every one that feareth the LORD Behold, that thus 

shall the man be blessed that feareth the LORD." (Ps. 
cxxviii. 1, 4). And again: "The LORD taketh pleasure 
in them that fear him, in those that hope in his mercy." 
(Ps. cxLvii. 11). And again: "Like as a father pitieth his 
children, so the LORD pitieth them that fear him." (Ps. 
ciii. 13). And Peter says: "In every nation he that fear- 



VERSE TWELFTH. 209 

eth him, and worketh righteousness, is accepted with him" 
[or, "acceptable to him"]. (Acts x. 35). And in Luke i. 
50 Mary sings: "His [the Lord's] mercy is on them that 
fear him from generation to generation.'-' — But when we 
hear such things, we must not lie down to rest in saying, "that 
is right and good"; but let us go to the Lord and pray, 
"Dear Lord Jesus, do thou help me, too, so that I may 
begin to walk in the fear of God." 

208. An expression of this pleasure of God in those 
who fear him we have also here in our text before us, 
where it is said: "What man is he that feareth the Lord? 
him shall he teach [or, instruct] in the way that he shall 
choose." That is just as the Lord himself says in Ps. 
xxxii. 8: "I will instruct thee and teach thee in the way 
which thou shalt go: I will guide thee with mine eye." 
Where the heart is unchanged, unregenerate, there man 
walks his own ways, which lead to death; as Solomon says: 
"There is a way which seemeth right unto a man, but the 
end thereof are the ways of death." (Prov. xiv. 12). For 
while his heart is shut against the Lord, the Lord cannot 
lead him by his Spirit. Therefore the Scriptures say of 
such, that they walk in darkness, and know not whither 
they are going. (See, e. g., John xii. 35; 1 John ii. 11). 
Just at the time they are thinking that they understand 
all things so rightly and well, they do not at all receive, or 
discern, anything of that which belongs to the Spirit of 
God. (See 1 Cor. ii. 14). For their hearts are darkened, 
and their minds are rendered dull, or blunt, so that they 
regard even the work of the Spirit of God as foolishness 
and fanaticism, but their own will as the right way, and 
their own darkness as the true light. On the contrary, 
wherever there is such a disposition as fears the Lord; 
wherever a self-distrusting spirit rules in the heart, so that 
the person is distrustful of himself, afraid of himself, and 
therefore keeps close to the Lord, just as a child clings 
close to its father when it walks with him in the dark 



2IO FIFTEENTH MEDITATION. 

on an unfamiliar way; — there it will never fail that the 
Lord, according to his promise, will guide the poor, dis- 
tressed, lowly soul aright. For it is a judgment, a decree, 
a rule, or an order, of the Lord, that he suffers the proud 
and defiant spirits to go their own ways, while, on the 
contrary, the broken-hearted, the God-fearing souls he 
guides with his eyes "in the paths of righteousness for his 
name's sake." O let us consider this, — let us, as many 
of us as live in faith, let us consider and remember this, 
— that only so long as there dwells within us a self- 
distrustful and fearing spirit, one that is afraid of all evil, 
of doing or being wrong, only so long can we remain in 
the right way, "in the paths of righteousness." If, on the 
contrary, we become self-satisfied, proud, and secure, then 
soon it will all be over with us as believers. 

209. But now it being so that the Lord teaches those 
who fear him, and guides them with his eyes, these can 
therefore most certainly rest assured that they are safe 
however strange their way may appear to be. Just think: 
that in all kinds of weather, in all storms, temptations, 
and difficulties, outward and inward, we may commit, yea, 
abandon, ourselves to God, and rely on him, on his eyes, 
on his faithfulness, — that is an inexpressible security, 
safety, rest. As the Scriptures say: "In the fear of the 
LORD is strong confidence: and his children shall have 
a place of refuge." (Prov. xiv. 26). And again: "I am 
persuaded, that neither death, nor life, nor angels, nor 
principalities, nor powers, nor things present, nor things 
to come, nor height, nor depth, nor any other creature, 
shall be able to separate us from the love of God, which 
is in Christ Jesus our Lord." (Rom. viii. 38, 39). 

210. I have many times journeyed over very con- 
siderable distances with my children; but it has never 
been any concern to the children whether the journey has 
been by land or by sea, whether it has extended east or 
west; neither have they ever concerned themselves about 



VERSE TWELFTH. 211 

tickets, money, time, or traveling effects; no, they have only 
followed along, and always have they reached the same 
destination as I. And thus, in like manner, it shall surely 
go with all the children of God. Only follow along. The 
Lord shows his children the way; and where that may not 
be enough, there he himself guides them; but where neither 
that may be enough, there he carries them. "Even to your 
old age, even to hoar hairs, I will carry you," he says; 
"I have made, and I will bear; even I will carry, and will 
deliver you." (Is. XLvi. 4). Fear the Lord, ye his saints, 
and know that you are safe in relying on him. Though he 
may lead you in strange and unexpected ways, still only 
follow; for, after all, homeward it goes, homeward he 
leads. His faithfulness stands as security for that. 

211. What besides might be said on these words, 
that has already, as to the main points, been said in our 
Meditations on verses 4, 8, and 9. Therefore we will now 
leave these matters, and proceed to consider the other 
promises following next in order, to wit, these: "His soul 
shall dwell at ease [literally, as the margin reads, "shall 
lodge in goodness," or, "in good," that is, in a good thing, 
or in a good state*]; and his seed shall inherit the earth." 
(Verse 13). In the first of these two promises there is 
opened to us a little view and representation of the land 
of glory, the heavenly Canaan, of which the earthly was 
a type. Just think: what a privilege, what a glorious 
prospect, after having been here, in this vale of sorrows, 
taught, and instructed, and led, and guided, and carried, 
—all this by the Lord himself, — then, when the journey is 
over, to arrive into the haven of that good, that better 
land where the Lord himself dwells! Thus the Lord says 
by Isaiah, prefiguring the heavenly by the earthly land: 
"The needy shall lie down in safety." (Is. xiv. 30). And 

* Thus, by the adjective in the neuter gender, "in the 
good," the Swedish and the German Versions render the Hebrew 
Vtob. — J. O. P. 



212 FIFTEENTH MEDITATION. 

again: "My people shall dwell in a peaceable habitation, 
and in sure dwellings, and in quiet resting places." (Is. 
xxxii. t8). These indeed are prospects which ought to 
teach and enable us to "run with patience the race that is 
set before us." (Heb. xii. i). Only a little while, and then 
we shall "dwell at ease," dwell "in good," in the good and 
blessed land. O that we were there! 

212. Of this glory the Scriptures testify that it pass- 
es all understanding. Thus Is. Lxiv. 4 says: "For since 
the beginning of the world men have not heard, nor per- 
ceived by the ear, neither hath the eye seen, O God, be- 
sides theej what he hath prepared for him that waiteth 
for him." And Paul says: "Eye hath not seen, nor ear 
heard, neither have entered into the heart of man, the 
things which God hath prepared for them that love him." 
(1 Cor. ii. 9). And again: "I know a man in Christ .... 
such a one (was) caught up even to the third heaven. And 
I know such a man .... how that he was caught up into 
Paradise, and heard unspeakable words, which it is not 
lawful for a man to utter." (2 Cor. xii. 2 — 4, Revised 
Version). — This glory also far transcends all the afflic- 
tion which we here may experience; as Paul says: "Our 
light affliction, which is but for a moment, worketh for us 
a far more exceeding and eternal weight of glory." (2 
Cor. iv. 17). And again: "I reckon that the sufferings of 
this present time are not worthy to be compared with the 
glory which shall be revealed in us" [or "to us-ward"]. 
(Rom. viii. 18). 

213. But concerning something of tiie nature and 
character of this glory let us hear some of the testimonies 
of the Scriptures. In Isaiah (xxv. 8, 9) it is said: "He 
[the LORD] will swallow up death in victory; and the 
Lord GOD will wipe away tears from off all faces; and 
the rebuke [the reproach] of his people shall he take a- 
way from off all the earth: for the LORD hath spoken it. 
And it shall be said in that day, Lo, this is our God; we 






VERSE THIRTEENTH. 2 13 

have waited for him, and he will save us: this is the 
LORD; we have waited for him, we will be glad and re- 
joice in his salvation." And again (in chap. xxxv. 10): 
"The ransomed of the LORD shall return, and come to 
Zion with songs and everlasting joy upon their heads: 
they shall obtain joy and gladness, and sorrow and sigh- 
ing shall flee away." And again (in chap. XLix. 10): 
"They shall not hunger nor thirst; neither shall the heat 
nor sun smite them: for he that hath mercy on them shall 
lead them, even by the springs of water shall he guide 
them." And again (in chap. Li. 11): "The redeemed of 
the LORD shall return, and come with singing unto Zion; 
and everlasting joy shall be upon their head: they shall 
obtain gladness and joy; and sorrow and mourning [sigh- 
ing] shall flee away." And again (in chap. lxv. 17 — 19): 
"Behold, I create new heavens and a new earth: and the 
former [things] shall not be remembered, nor come into 
mind. But be ye glad and rejoice for ever in that which 
I create: for, behold, I create Jerusalem a rejoicing, and 
her people a joy. And I will rejoice in Jerusalem, and 
joy in my people: and the voice of weeping shall be no 
more heard in her, nor the voice of crying." And in Ps. 
cxxvi. 1 and 2 it is said [according to the Old Swedish 
and the German Versions*] : "When the LORD shall de- 

* These Versions translate the past tenses of the Hebrew 
verbs, in the passage, by future tenses, which is literally less 
correct than as the English Versions render said tenses, but may 
be allowable in accordance with several of the older Jewish com- 
mentators and the grammatical rule that the Hebrew perfect is 
frequently used as a prophetic future "when viewed as past"; 
that is, "prophetic writers, surveying the future from an ideal 
point of view, give to their predictions the form of a recital of 
what has already taken place." But as the psalmist, in the 
psalm quoted above, most probably refers to actually past events, 
it is better to give the verbs their past tense, and then simply 
regard the passage (verses 1 to 3) as a typical, or prefigurative, 
promise and prophecy of the future, hence as applicable to an- 
other and higher and more perfect deliverance from captivity, 



214 FIFTEENTH MEDITATION. 

liver the captives of Zion, then we shall be like them that 
dream; then our mouth shall be full of laughter, and our 
tongue full of singing." However great and many we 
may have imagined the glories of that good land to be — 
the land in which, according to the promise of God, our 
souls shall forever dwell, — still the reality shall so far ex- 
ceed all our conceptions and imaginings, that when we 
shall behold it (the reality) we shall seem to ourselves to 
be mere dreamers. 

214. Of this same glory John testifies, in speaking 
of a certain class of saints who are at last to be there: 
"They are before the throne of God; and they serve him 
day and night in his temple: and he that sitteth on the 
throne shall spread his tabernacle over them. They shall 
hunger no more, neither thirst any more; neither shall 
the sun strike upon them, nor any heat: for the Lamb 
which is in the midst of the throne shall be their shepherd, 
and shall guide them unto fountains of water of life: and 
God shall wipe away every tear from their eyes." (Rev. 
vii. 15 — 17, Revised Version). And again: "God shall 
wipe away all tears from their eyes; and there shall be no 
more death, neither sorrow, nor crying, neither shall there 
be any more pain: for the former things are passed away." 
(Rev. xxi. 4). In view of the same glory Paul exclaims 
so triumphantly: "When this corruptible shall have put 
on incorruption, and this mortal shall have put on im- 
morality, then shall be brought to pass the saying that is 
written: 'Death is swallowed up in victory.' O death, 
where is thy sting? O grave [death], where 26* thy victory? 
The sting of death is sin; and the strength of sin is the 
law. But thanks be to God, which giveth us the victory 
through our Lord Jesus Christ." (1 Cor. xv. 54—57). 

215. Consider what tones these are, what heavenly 
music this is, from- the heavenly Canaan, from the good, 
such as is spoken of in New Testament passages like Luke xxi. 
27—36; Rom. viii. 19—23; 1 John iii. 2. — J. Q P. 



VERSE THIRTEENTH. 215 

the blessed land where our souls shall be permitted to 
dwell and rest forever. And all the information which 
we obtain in the Scriptures about and from this our good 
and blessed home has a similar sound and import. "In 
thy presence is fulness of joy; at thy right hand there 
are pleasures for ever more," says David. (Ps. xvi. n). 
And again: "They shall be abundantly satisfied with the 
fatness of thy house; and thou shalt make them drink of 
the river of thy pleasures [literally, "thou shalt cause 
them to drink a stream of thy pleasures"]. For with thee 
is the fountain of life: in thy light shall we see light." (Ps. 
xxxvi. 8, 9). And in Isaiah (chap. lx. 20) the Lord God 
says: "Thy sun shall no more go down; neither shall thy 
moon withdraw itself: for the LORD shall be thine ever- 
lasting light, and the days of thy mourning shall be end- 
ed." And the Lord Jesus says: "I go to prepare a place 
for you. And if I go and prepare a place for you, I will 
come again, and receive you unto myself; that where I 

am, there ye may be also I will see you again, and 

your heart shall rejoice, and your joy no man takethfrom 
you." (John xiv. 2, 3; xvi. 22). And Peter says: "Praise 
and glory and honour at the revelation of Jesus Christ: 
whom not having seen ye love; on whom [that is, on ac- 
count of whom, and on the point of seeing whom], though 
now ye see him not, yet (ye are) believing, ye rejoice 
greatly with joy unspeakable and full of glory." (1 Pet. i. 
7, 8. Revised Version). And again: "God .... begat us a- 
gain .... unto an inheritance incorruptible, and undefiled, 
and that fadeth not away, reserved in heaven for you, who 
by the power of God are guarded by faith unto a salva- 
tion ready to be revealed in the last time." (Verses 3 — 5, 
Revised Version). 

216. But how can it be possible for us to enjoy such 
eternal happiness in that good land, that beautiful home 
of ours, where our God dwells, and where our souls shall 
dwell? Answer: It will be possible for us to enjoy such 



2l6 FIFTEENTH MEDITATION. 

happiness there because we are then transformed into 
full likeness with our Lord Jesus, and thus with God; as 
Paul says: "The God of peace himself sanctify you 
wholly; and may your spirit and soul and body be pre- 
served entire, without blame at the coming of our Lord 
Jesus Christ." (i Thess. v. 23, Revised Version). And 
Peter says: "We, according to his promise, look for new 
heavens and a new earth, wherein dwelleth righteousness." 
(2 Pet. iii. 13). And John says: "Beloved, now are we 
the sons [children] of God, and it doth not yet appear 
[it is not yet made manifest] what we shall be: but we 
know that, when he shall appear, we shall be like him; for 
we shall see him as he is." (1 John iii. 2). All sorrow, 
all suffering, all death have through sin entered into the 
world, and continue only through sin. When, therefore, 
all sin shall have been cleaned out, and shall have been 
put away forever, then also will there forever be an end 
to all that is called sorrow or death. Yes, think of it, we 
shall not drag our sins with us into heaven, — of that we 
have the most certain promises. There shall no longer be 
any sin, neither confession of sins, nor forgiveness of sins, 
nor prayer, nor faith, — no, all this shall cease, and shall 
there have been done away; but we shall see the face of the 
Lord, and his name shall be upon our foreheads. There 
will be an everlasting and perfect righteousness; not an 
imputed righteousness, such as we here have through faith; 
but an everlasting and perfect purity from all sin in all our 
being, in all our thoughts, words, and deeds. We shall 
be like our God and our Lord Jesus. "For whom he 
foreknew, he also foreordained to be conformed to the 
image of his Son, that he might be the firstborn among 
many brethren." (Rom. viii. 29, Revised Version). "And 
as we have borne the image ot the earthy [man, Adam], 
we shall also bear the image of the heavenly" [that is, of 
the heavenly man, the second Adam, Jesus]. (1 Cor. 
xv. 49)- 



VERSE THIRTEENTH. 2J7 

217. But let us still go on casting one look after 
another into "the good," the blessed land, where our 
souls shall dwell. Thus says the Lord Jesus: "Father, I 
will that they also, whom thou hast given me, be with me 
where I am; that they may behold my glory, which thou 
hast given me." (John xvii. 24). And Paul says: "When 
Christ, who is our life, shall appear, then shall ye also 
appear with him in glory." (Col. iii. 4). And again the 
Lord Jesus says: "To him that overcometh will I give to 
eat of the tree of life, which is in the midst of the paradise 
of God." (Rev. ii. 7). And again: "He that overcometh 
shall not be hurt of the second death." (Rev. ii. 11). And 
again: "To him that overcometh will I give to eat of the 
hidden manna, and will give him a white stone, and in 
the stone a new name written, which no man knoweth 
saving he that receiveth it." (Rev. ii. 17). And again: 
"He that overcometh, .... to him will I give power over 

the nations And I will give him the morning star." 

(Rev. ii. 26 — 28), And again: "He that overcometh, the 
same shall be clothed in white raiment; and I will not 
blot out his name out of the book of life, but I will con- 
fess his name before my Father, and before his angels." 
(Rev. iii. 5). And again: "Him that overcometh will I 
make a pillar in the temple of my God, and he shall go 
no more out: and I will write upon him the name of my 
God, and the name of the city of my God, which is new 
Jerusalem, which cometh down out of heaven from my 
God: and I will write upon him my new name." (Rev. iii. 
12). And again: "To him that overcometh will I grant 
to sit with me in my throne, even as I also overcame, and 
am set down with my Father in his throne." (Rev. iii. 21). 
— Say, is it not beautiful, this view of "the good," the 
good place 2nd the good things, in which our souls shall 
dwell? 

218. But yet a few more of the testimonies of the 
Scriptures. "Round about the throne were four and 



2l8 FIFTEENTH MEDITATION. 

twenty thrones: and upon the thrones 1 saw four and 
twenty elders sitting, arrayed in white garments; and 
on their heads crowns of gold." (Rev. iv. 4, Revised Ver- 
sion). Then further: "And I saw, and I heard a voice of 
many angels round about the throne and the living creatures 
and the elders; and the number of them was ten thou- 
sand times ten thousand, and thousands of thousands; 
saying with a great voice, 'Worthy is the Lamb that hath 
been slain to receive power, and riches, and wisdom, and 
might, and honour, and glory, and blessing.' And every 
created thing which is in the heaven, and on the earth, 
and under the earth, and on the sea, and all things that 
are in them, heard I saying, 'Unto him that sitteth on the 
throne, and unto the Lamb, be the blessing, and the hon- 
our, and the glory, and the dominion, for ever and ever.' 
And the four living creatures said, 'Amen.' And the elders 
fell down and worshipped." (Rev. v. 11 — 14, Revised Ver- 
sion). And then: "After these things I saw, and behold, a 
great multitude, which no man could number, out of every 
nation, and of all tribes and peoples and tongues, stand- 
ing before the throne, and before the Lamb, arrayed in 
white robes, and palms in their hands; and they cry with 
a great voice, saying, 'Salvation unto our God which sitteth 
upon the throne, and unto the Lamb.' And all the angels 
were standing round about the throne, and about the 
elders and the four living creatures; and they fell before 
the throne on their faces and worshipped God, saying, 
'Amen: Blessing, and glory, and wisdom, and thanksgiv- 
ing, and honour, and power, and might, be unto our God 
for ever and ever. Amen.' " — But how their robes had be- 
come so white, that we are told by one of the elders, who 
says: "These are they which come out of the great tribu- 
lation, and they washed their robes, and made them white 
in the blood of the Lamb." (Rev. vii. 9 — 17, Fevised 
Version). 

219. But with all this it is not enough yet. The 



VERSE THIRTEENTH. 219 

Scriptures further teach, also, that our bodies shall be 
changed and be raised glorified out of the earth. Of 
this Paul speaks throughout the entire xvth chapter of 
first Corinthians. Listen to some of its closing passages: 
"So also is the resurrection of the dead. It [the body] 
is sown in corruption; it is raised in incorruption: it is 
sown in dishonour; it is raised in glory: it is sown in 
weakness; it is raised in power: it is sown a natural body; 
it is raised a spiritual body. There is a natural body, 
and there is a spiritual body [or, "If there is a natural 
body, there is also a spiritual body." Revised Version]. . . . 
Behold, I shew [tell] you a mystery: We shall not all 
sleep, but we shall all be changed, in a moment, in the 
twinkling of an eye, at the last trump: for the trumpet 
shall sound, and the dead shall be raised incorruptible, 
and we shall be changed. For this corruptible must put 
on incorruption, and this mortal must put on immorality." 
(Verses 42 — 44, 51 — 53). Of this the same apostle speaks 
in another epistle: "For our citizenship is in heaven; from 
whence also we wait for a Saviour, the Lord Jesus Christ: 
who shall fashion anew the body of our humiliation, that 
it may be conformed to the body of his glory, according 
to the working whereby he is able even to subject all 
things unto himself." (Phil. iii. 20, 21, Revised Version). 
Yes, "then shall the righteous shine forth as the sun in 
the kingdom of their Father," says our Lord himself. 
(Matt. xiii. 43). Oh! indeed, "blessed are they which 
are called unto the marriage supper of the Lamb." (Rev. 
xix. 9). And now consider that — as the angel in the 
Revelation assured the seer (Rev. xix. 9; xxi. 5; xxii. 6) — 
all these words are "the faithful and true words of God," 
no fables, no exaggerations, but on the contrary so far 
below the reality, that when we get home and begin to see 
it all we shall be "like them that dream." What we here 
have thought and believed, that shall, in comparison with 
the reality, be like a little rush-light compared with the 



220 FIFTEENTH MEDITATION. 

sun. Surely we may with David exclaim: "As for me, I 
will behold thy face in righteousness: I shall be satisfied, 
when I awake, with thy likeness" (Ps. xvii. 15); that is, 
the immediate beholding of thee, O Lord, will satisfy and 
fill my soul by my becoming like thee when once I shall 
awake from the night of this present suffering existence 
and from the night of death. 

220. But what David here adds, namely this, "and his 
seed shall inherit the earth" [more correctly as the Re- 
vised Version has it, "the land"~\, that can indeed be ex- 
plained as being equivalent to what the Lord says, 
"Blessed are the meek: for they shall inherit the earth." 
(Matt. v. 5). David would then by these words say that 
they who fear the Lord shall some time come to possess 
the whole earth, that is, the new earth ior which we are 
looking according to the promise of God. (2 Pet. iii. 13). 
"For the earnest expectation of creation itself," says Paul, 
"waiteth for the revealing of the sons of God .... Because 
the creation itself also shall be delivered from the bond- 
age of corruption into the liberty of the glory of the 
children of God." (Rom. viii. 19, 21). All the changes 
and transformations that are going on in nature, in crea- 
tion, shall go on more and more, and become greater 
and greater, towards the glorification of this nature and 
creation at the time "when that which is perfect is come." 
(1 Cor. xiii. 10). The "great gulf fixed" between heaven 
and earth, and the opposition into which they have been 
brought to each other — both gulf and oppsition having 
been caused by sin, — that gulf and that opposition shall 
be done away; and the children, God's children, redeemed 
by the blood of the Lamb, shall possess all things as kings 
and priests before God. — However, the words of David 
can be understood also as containing the promise that 
God will care for the posterity ("seed") of his children 
here upon the earth, so that, when they must depart from 
this world and leave them behind, they need not be un- 



VERSE THIRTEENTH. 221 

easy about them, but can confidently and safely commit 
them to him, knowing for certain that he will be both as a 
father and as a mother to them. This, too, is a promise 
firmly grounded in the word of God besides that which is 
written here, and is a promise that is very good for the 
children of God to have. 

221. But if now it is an assured fact that our souls 
shall dwell "in the good," in that good, blessed land, then 
from it we may derive especially three important lessons, 
which the word of God connects with these beautiful 
prospects. The first lesson is this: "Rejoicing in hope." 
(Rom. xii. 12). Just think how small, simple, yea, mean 
everything in this world becomes when we place it and 
view it along-side of those good things, and that good 
state, and that blessed land, in which our souls shall 
dwell. When this life is at its best, it is labor, and care, 
and sorrow. (See Ps. xc. 10). Here are thousands of 
things which imbitter life; and if there happens to be 
anything that delights the heart, it must in a short time be 
relinquished and left behind. All, even what is best of 
things here, is vanity, vanity of vanities. (Eccles. i. 2). 
But in the good, blessed land where our souls shall dwell, 
there it is not so; there is nothing to imbitter life, noth- 
ing to disturb enjoyment; no, "in the presence of God 
there is fulness of joy; at his right hand there are pleasures 
for evermore." (Ps. xvi. 11). Therefore, as you rejoice 
when you are expecting even some transitory good upon 
this earth; as you rejoice in hope to reach your own 
sweet home after a long absence; as a betrothed rejoices, 
that with every day her marriage is drawing a step nearer; 
so do you rejoice still more while you know that, with 
every hour, that day is drawing nearer when with new 
eyes you shall behold God and the Lamb, and be like 
him in whom you here have believed. For what is all 
happiness or misery here as compared with the promise 
of our best and truest Friend, and its realization: "Where 



222 FIFTEENTH MEDITATION. 

I am, there ye shall be also." (John xiv. 3). Soon comes 
the night of our departure hence, and then the day of 
our glory! 

"This life's a dream, an empty show. 

But the bright world to which I go 

Hath joys substantial and sincere; 

When shall I wake, and find me there? 

Oh, glorious hour! oh, blest abode! 

I shall be near and like my God." 
222. The second lesson which the Scriptures con- 
nect with the prospect of eternal glory is this: 'Be patient 
in tribulation, continuing stedfastly in prayer." (Rom. xii. 
12, R. V.). Do not be astonished nor think it strange that 
the way is narrow and difficult. It was so for the Lord 
Jesus; it has been so for all saints. "Through much tri- 
bulation [or, many tribulations] we must enter into the 
kingdom of God," says Paul. (Acts xiv. 22). And that can 
never be changed; but what does it matter, when neverthe- 
less we do enter into the kingdom of God? "For I reckon," 
says Paul again, "that the sufferings of this present 
time are not worthy to be compared with the glory which 
shall be revealed in us." (Rom. viii. 18). And again: 
"Our light affliction, which is but for a moment, worketh 
for us a far more exceeding and eternal weight of glory." 
(2 Cor. iv. 17). But what, however, is most likely and 
most calculated to help us to be patient amid affliction is 
this, namely: that all this affliction is a means whereby 
God will make us tried and precious; as he says: "Behold, 
I have refined thee, but not as silver; I have tried tbee 
in the furnace of affliction." [Is. xLviii. 10, Revised Ver- 
sion, with the word "tried" in the margin, or as a note, 
which agrees with the Swedish and German Versions]. 
Of this Paul sings: "We glory in tribulations also; know- 
ing that tribulation worketh patience; and patience, ex- 
perience; and experience, hope; and hope maketh not 
ashamed; because the love of God is shed abroad in our 
hearts by the Holy Ghost which is given unto us." (Rom. 



VERSE THIRTEENTH. 223 

v. 3, 5). And the apostle Peter likens such affliction, or 
trial, to the fire in which a goldsmith refines and purges 
gold. (See i Pet. i. 7). Without fire the goldsmith could, 
indeed, not make many ornaments out of the gold; but let 
him use the fire, and then his work will amount to some- 
thing. Likewise also God could certainly not without 
the furnace of affliction get any soul into heaven. No, 
since the fall we are not so constituted, that we can get to 
or are fit for heaven without such refining. But just let 
him make use of that furnace, and then it will go. 

223. But knowing this, let us then be patient. It 
will last but a little while. Soon the time for sweet rest will 
have come — the eternal rest "in the good," in that 
blessed land, where our souls shall dwell. And there, 
surely, we will not say anything bad about the way the 
Lord has led us thither. No, that which has here caused 
us the bitterest pain, and pressed forth the heaviest sighs 
and most of our tears, that will most likely be the cause 
of the most glorious praise. When one has been out on 
a journey, and during that journey has experienced many 
straits and difficulties and also much suffering, then it is 
quite customary, afterwards, when one has got home, to 
talk especially of these sufferings and difficulties. (Yes, 
among the children of the world it is customary even 
roundly to boast of the sufferings and troubles through 
which they have passed). But it being a fact, that one 
thus, safely landed in an earthly home, with particular 
gladness talks of the dangers and sufferings one has gone 
through, — much more shall we then, when we are at home 
in heaven, loudly praise God for the past experienced 
dangers and difficulties, especially as we then fully under- 
stand how they, too, have been necessary for our attaining 
and preservation unto everlasting life. Wait yet only a 
little while. "When the Lord shall come to be glorified 
in his saints, and to be admired in all them that believe" 
[or, "to be marvelled at in all them that believed", 2 Thess. 



2 24 FIFTEENTH MEDITATION. 

i. 10, Revised Version], then, if you are one of those 
saints, one of them that here believed in him, then you 
will understand why he led you as he did, and not other- 
wise. 

224. The third lesson which the Scriptures connect 
with the prospect of the eternal glory, John comprises in 
these words, thus: "Every man that hath this hope in him 
[or, "set on him," i. e., Jesus] purifieth himself, even as he 
[the Lord Jesus] is pure." (1 John iii. 3). Of this also 
Paul says: "Having therefore these promises, dearly be- 
loved, let us cleanse ourselves from all nlthiness [defile- 
ment] of the flesh and spirit, perfecting holiness in the 
fear of God." (2 Cor. vii. 1). And again: "Know ye not 
that they which run in a race run all, but one receiveth 
the prize? So run, that ye may obtain. And every man 
that striveth for the mastery [or, "striveth in the games"] 
is temperate in all things. Now they do it to obtain a 
corruptible crown; but we an incorruptible." (1 Cor. ix. 
24, 25). And Peter says: "We, according to his promise, 
look for new heavens and a new earth, wherein dwelleth 
righteousness. Wherefore, beloved, seeing that ye look 
for such things, be diligent that ye may be found of him 
in peace, without spot, and blameless." (2 Pet. iii. 13, 14). 

225. The more we give heed to, and the more we 
with our hearts live in, those things which we are expect- 
ing to receive in heaven and, generally, in the world and 
ages to come, the more heavenly-minded will we become; 
and the more heavenly-minded we become, the more will 
our lives bear the marks of such a state and quality of 
mind. Therefore, since we have such blessedness in view, 
let us "forget those things which are behind, and stretch 
forward to the things which are before." (Phil. iii. 13, Re- 
vised Version). If in any respect we are well off here on 
earth, let us be watchful lest our hearts begin to stick fast 
in temporal well-being. For we shall not dwell here. If 
in any respect we are hard pressed, or in straitened cir- 



VERSE THIRTEENTH. 225 

cumstanees, here on earth, let us be patient. For we shall 
not dwell here. Only a little while yet, and then will 
come the end both of earth's joys and of earth's sorrows, 
both of its supplies and its wants; and then shall our souls, 
according to the promise of God, "dwell in the good," in 
the good, blessed land where the Lord God himself does 
dwell. 



SIXTEENTH MEDITATION. 
"The secret of the LORD is with them that fear him." 

226. We saw in the preceding Meditation what it 
is to fear the Lord. Here it is now further said: "The 
secret of the LORD is with them that fear him" (verse 14). 
More properly, according to the Hebrew, these words 
should in English read thus: "The counsel of the Lord is 
for them that fear him." "The counsel of the Lord" is 
his familiar intercourse, as when friends sit familiarly to- 
gether and consult with each other. (That is the thought 
contained in the Hebrew word which David here uses*). 
Such an intimacy we find, for instance, in the history of 
Abraham. For there was such an intimacy on the part 
of God, that he said: "Shall I hide from Abraham that 
thing which I do?" (Gen. xviii. 17). Therefore, also, 
Abraham especially is called the friend of God — "Abra- 
ham my friend," says the Lord himself. (Is. XLi. 8). Such 

* The Heb. sod means, first, properly, "a sitting, as for 
conversation or consultation," hence, "a circle,'* "an assembly"; 
then, metaphorically, "mutual consultation", "counsel, taken to- 
gether and confidential", hence, as here, "the confidential con- 
verse of God", as with his prophets or pious ones generally. See, 
e. g., Prov. iii. 32; Jer. xxiii. 18, 22; Am. iii. 7. Thus the word 
comes to mean also friendship, intimacy, and the like; as, Job 
xix. 19; xxix. 4, etc. The Revised Version has therefore here in 
the psalm (xxv. 14) in the margin, or as a footnote, "Or, counsel 
Or, friendship." — J. G. P. 



VERSE FOURTEENTH. 227 

an intimacy we find to have existed also between the 
Lord and his disciples (John especially); so also between 
the Lord and the members of a family in Bethany, and so 
forth as to many others. 

227. In order' to understand this we need only to 
pay attention to some facts of experience. Between the 
Lord and those who despise or reject him there always 
subsists an estranged relation. For though the ungodly 
even perform, or take part in, all kinds of devotional 
exercises, still there is not in them, nor comes there out 
of all their performances, any intimate heart relation be- 
tween them and God. No; all they do, — their praying, 
their hearing of the word of God, their going to the Holy 
Communion, — all amounts only to a series of religious 
compliments, which they must tender to God, "holy per- 
formances", by which they would serve and reverence 
him, in order to gain his favor. All these opportunities 
of grace which God has prepared for sinners, these are 
to them a heavy and joyless divine service which, as they 
think, Christian duty obliges them to attend to. To this 
they bear witness, even against themselves, in their think- 
ing that the life of the children of God must be a burden- 
ed and joyless life, which they would not think if they 
did not know that such an intimacy with God as the 
children of God have would make their own life burdened 
and joyless. But as they find it to be burdensome to 
exercise close converse with God, then also thereby they 
manifest that their hearts are not intimate with him. For 
if they were intimate with him it would not be burden- 
some to them to hold converse, commune, and live with 
him. Such a burdensome and joyless serving of God the 
Lord has described in "'the elder son," the brother of the 
prodigal son, which brother said to the father: "Lo, these 
many years do I serve thee, neither transgressed I at any 
time thy commandment: and yet thou never gavest me a 
kid, that I might make merry with my friends." (Luke xv. 



228 SIXTEENTH MEDITATION. 

29). In short, as we have said: their hearts are estranged 
from the Lord, and kept at a distance from him, whether 
they outwardly conduct themselves as despisers of him or as 
such as would serve him and would be God-fearing. To be 
dead is to be dead, no matter whether the dead be shrouded 
in costly and fine or in poor and miserable habiliments. 

228. It is altogether different with them that fear 
the Lord. They may indeed be very much unlike one 
another; yea, at different times they are considerably un- 
like themselves. But in one thing they are nevertheless 
all and always alike, to wit: in the disposition, and in 
their being sensible, that they cannot do without the Lord, 
but that they need him in everything; as Peter said: 
"Lord, to whom shall we go? thou hast the words of eter- 
nal life." (John vi. 68). Yes, so characteristic of them is 
this their sense, or disposition, that all their courage, peace, 
and power depend on him. If they may see his counte- 
nance, then they are glad; if he withdraws himself or is hid 
to them, then they are sad and restless. Just so David 
complains: "How long wilt thou hide thy face from me? 
How long shall I take counsel in my soul [that is, in vain 
form plans of escape], having sorrow in my heart daily?" 
(Ps. xiii. 1, 2). And again: "Thou didst hide thy face, 
and I was troubled." (Ps. xxx. 7). For such persons it is 
not burdensome to live and walk with the Lord, and to 
serve him. No; that yoke is to them easy and light. But 
what to them is burdensome is this that they still must 
feel their hearts to be so cold and dead when they, how- 
ever, would that they were thoroughly fervent and spiritual. 
The law of sin which is in their members (see Rom. vii. 
23), that is their load and burden; yes, that burden is 
often so heavy, that they sigh and groan: "O wretched 
man that I am! who shall deliver me out of this body of 
death?" (Rom. vii. 24, Revised Version, margin, or note). 
Could they only be such as they would like to be, O then 
they would instantly be as holy and pure as God is. 



VERSE FOURTEENTH. 229 

229. Between these and the Lord there exists, con- 
sequently, an intimate relation — and that mutually, on 
the part of the one as well as on the part of the other. 
On the part of the Lord this intimate relation shows itself 
in this that he, as it were, pours out his heart to them, 
and lavishes upon them the infinite riches of his grace, 
in order that they may perceive and understand the love 
wherewith he has loved them. This affectionate and 
cordial intimacy of God the Scriptures set forth in the 
strongest words and the richest pictures. For instance, 
thus it is said: "Ts Ephraim my dear son? is he a pleasant 
child?* for since I spake against him [or, "for as often 
as I speak against him"] I do earnestly remember him 
still: therefore my bowels are troubled for him; I will 
surely have mercy on him, saith the LORD." (Jer. xxxi. 
20). Just think: what can a loving person say that is 
more affectionate than that his or her heart is "troubled," 

* In the Swedish New and Old Versions, and in Luther's 
German, both these questions have the negative particle "not", 
with the idea of strengthening, or emphasizing, the exclamations, 
thus: "Is not Ephraim my dear son? Is he not a pleasant [a 
darling] child?" Let the questions be uttered as strong exclama- 
tions, in a tone of surprise, and with great emphasis on "is", 
then certainly a beautiful and forcible meaning of the verse 
becomes very apparent; the following 'for" is then more easily 
understood. But though the insertion of the "not" may be de- 
fended (from the varied uses of the Heb. interrogative particles 
h' — im, "whether — or," which introduce the questions), it had 
better be left out, the verse then meaning: "Jehovah asks him- 
self, surprised, as it were, at having such tender feelings towards 
Ephraim [*. e., the rebellious ten tribes of Israel], if then Ephra- 
im is his favorite son, or darling child, since, often as he has had 
to speak sentences of reprobation against him, yet he has never 
been able to forget him; and when he is thus again and again 
reminded of him, the old feelings of love and pity are excited 
anew." (From Nageisbach, in Lange's Commentary). — On the 
expression farther on in the verse, "my bowels are troubled," 
which according to the Swedish reads, "my heart breaks," see 
my note to § 83, page 90. — J. G. P. 



23O SIXTEENTH MEDITATION. 

"moved," or "breaking with compassion/' for another? 
When we would express the highest degree of wrath we are 
accustomed to say that the heart could fairly burst with 
wrath, or break because of wrath. When we would express 
the deepest sorrow we say that the heart bursts, or breaks, 
because of trouble, sorrow, or grief. When a man loves 
a woman with a true, hearty love, then he cannot restrain 
it; it presses outward from within his heart; it must out; 
he cannot eat, nor sleep, nor work — he cannot live — if he 
may not pour out his heart. And now our G.od says that 
his heart is breaking, or is "troubled," moved, stirred, and 
that with mercy, so that he must show mercy. Therefore 
he breaks forth also in Isaiah (chap. xii. 14): "Fear not, 
thou worm Jacob, and ye men [or, "ye few men"*] of 
Israel; I will help thee, saith the LORD, and thy re- 
deemer, the Holy One of Israel." Hear what affectionate 
language this really is: "Thou worm Jacob," "ye poor lot 
[or, ye little people] Israel." These are truly pet, caress- 
ing names, titles of endearment that have done thousands 
upon thousands of sinners good way down to the depths 
of their hearts. Yes, when in dark days the heart is not 
able to retain any of the most glorious promises of grace, 
then are, however, such titles of endearment generally apt 
to go in, and to find room, and to support the soul, so that 
it does not despair. 

230. But let us still hear some words in which the 
Lord in a tender and affectionate way pours out his heart 
to and over them that fear him. In Isaiah, chap. xLiii. 
4, he says: "Since thou wast precious in my sight, thou 
hast been honourable, and I have loved thee." And in 

* According to the Old Swedish Version and Luther's Ger- 
man, "ye poor (or, sorry) lot Israel," — "ihr armer Haufe Israel. ' 
That quaint translation is, indeed, warranted, though not neces- 
sary, by the Hebrew use of the feminine verbal form in the word 
for "fear," expressing the Oriental idea of weakness and lowli- 
ness. Hence, other renderings: "ye little people Israel," "ye 
weak and few and lowly men of Israel," etc. — J. O. P. 



VERSE FOURTEENTH. 23 I 

verse 15: "I am the LORD, your Holy One, the creator 
of Israel, your King." And in verses 18 and 19: "Re- 
member ye not the former things, neither consider the 
things of old. Behold, I will do a new thing; now it 
shall spring forth; shall ye not know it? I will even make 
a way in the wilderness, and rivers in the desert." And 
in verses 22 to 25 inclusive: "But thou hast not called 
upon me, O Jacob; but thou hast been weary of me, O 
Israel" [this last clause had better be rendered as the 
Swedish and German Versions, and many commentators, 
have it: "that thou shouldst have wearied thyself with me, 
O Israel"]. "Thou hast not brought me the small cattle 
[lambs, kids, etc.] of thy burnt offerings; neither hast 
thou honoured me with thy sacrifices. I have not caused 
thee to serve with an offering, nor wearied thee with in- 
cense. Thou hast bought me no sweet cane [calamus] 
with money, neither hast thou filled me with the fat of 
thy sacrifices: but thou hast made me to serve with thy 
sins, thou hast wearied me with thine iniquities. I, even 
I, am he that blotteth out thy transgressions for mine 
own sake, and will not remember thy sins." And again 
(in chap. xLix. 13): "Sing, O heavens; and be joyful, O 
earth; and break forth into singing, O mountains: for 
the LORD hath comforted his people, and will have 
mercy upon his afflicted" [or, "lowly ones"]. Hear what 
wonderful language! The heavens, the earth, and the 
mountains are exhorted to rejoice and praise because the 
Lord is comforting his poor, afflicted, lowly people. 
Verily: it is as if the Lord did not know how he should 
affectionately and tenderly enough express the overflowing 
feelings of intimacy of heart with them that fear him. 

231. But not only by such words as we have now 
seen and heard, but also by the finest and richest of 
pictures does the Lord express his heart's tender intimacy 
with them that fear him. Thus the Scriptures liken 
them to sheep, and himself to a shepherd, saying: "He 



232 SIXTEENTH MEDITATION. 

shall feed his flock like a shepherd: he shall gather the 
lambs with [in] his arm, and carry them in his bosom, 
and shall gently lead those that are with young." (Is. xl. 
11). And he himself says: "I will feed my flock [my 
sheep], and I will cause them to lie down, saith the Lord 
GOD. I will seek that which was lost, and bring again 
that which was driven away, and will bind up that which 
was broken, and will strengthen that which was sick." 
(Ezek. xxxiv. 15, 16). Picture to yourself a shepherd 
whose whole business it is to care for and attend to the 
sheep, to lead them into green pastures and to cool fresh 
waters, a shepherd who goes among the flock gathering 
up the young lambs in his arms, carrying them in his 
bosom, hunting up the lost ones, binding up the wounded, 
and tenderly nursing the sick, — picture to yourself such 
a shepherd, and know that there you have a faint, but a 
true, likeness of the cordial devotion with which the 
Lord attends to his sheep. 

232. Likewise, the Lord likens himself to a bird 
which with its wings and feathers covers its young, or 
little ones. As Isaiah says: "As birds flying, so will the 
LORD of hosts protect Jerusalem; he will protect and 
deliver it, he will pass over and preserve it." (Is. xxxi. 5, 
Revised Version). Of this it is said also in Ps. xci. 1 — 4: 
"He that dwelleth in the secret place of the Most High 
shall abide under the shadow of the Almighty. I will say 
of the LORD, He is my refuge and my fortress: my God; 

in him will I trust He shall cover thee with his 

feathers [pinions], and under his wings shalt thou trust" 
[or, "take refuge"]. And in Ps. xxxvi. 7 it is said: "How 
excellent is thy lovingkindness, O God! therefore the 
children of men put their trust [or, take refuge] under 
the shadow of thy wings." In Ps. Lvii. 1 David says: 
"My soul trusteth [taketh refuge] in thee: yea, in the 
shadow of thy wings will I make my refuge, until these 
calamities be overpast." Therefore he also prays as in 



VERSE FOURTEENTH. 2$$ 

Ps. xvii. 8: "Keep me as the apple of the eye, hide me 
under the shadow of thy wings." And then he exults as 
in Ps. Lxiii. 7: "Because thou hast been my help, there- 
fore in the shadow of thy wings will I rejoice." — Else- 
where the Lord likens his children, or people, to "bruised 
reeds" and "dimly burning wicks," which need to be han- 
dled in the gentlest and most careful manner, in order that 
they may not be altogether crushed and quenched. [Is. 
XLii. 3; cf. Revised Version, margin, or note] . — And, 
again, he likens himself also to a mother, saying: "Can a 
woman forget her sucking child, that she should not have 
compassion on the son of her womb? yea, they may for- 
get, yet will I not forget thee." (Is. xLix. 15). And again: 
"As one whom his mother comforteth, so will I comfort 
you; and ye shall be comforted in Jerusalem." (Is. Lxvi. 13). 
233. More common than all other pictures by which 
the Lord expresses the affectionateness of his heart is the 
picture, or likeness, of a father. As David says: "Like 
as a father pitieth his children, so the LORD pitieth 
them that fear him." (Ps. ciii. 13). Think: a father! Of 
a father it is expected that he will in the most faithful 
way care for his children, yes, work for them, deny him- 
self for them, and for them sacrifice strength, life, posses- 
sions, etc. Where all others tire and lose patience, there 
it is expected that a father will still hold out. "He is his 
father," — thus it is said of such a one in relation to the 
most unworthy and miserable fellow. Where any one 
has sinned, so that none will receive him into their homes, 
there often no other means is known than to take him to 
his father; for his father is expected to have an open 
door for him when all other doors are closed. Is any 
one found to be weak, sick, poor, and helpless, then such 
a one is soon asked, "Have you now no father?" To 
undertake the care of such a one, that is often not possi- 
ble for a sympathizer, a friend, or a relative in general; 
but to help him to his father, -- well, to do that the one 



234 SIXTEENTH MEDITATION. 

or the other may be willing and ready; and that the father 
will provide for him when he has been brought to his 
home, that is assumed as altogether natural and as a 
matter of course. Is a servant worn out and unfit for 
service any longer, and can he no more work and provide 
for himself, — such a one is taken home to his or her 
father. In short: of a father the greatest and most beau- 
tiful things are expected, and no true father thinks it un- 
reasonable that such things should be expected of him. 
Picture to yourself, therefore, a father as generous, as 
benign, as morally glorious, as your mind or your heart is 
capable of conceiving, and know that in that picture you 
have a faint, but true, likeness of God. 

234. But in order that we may apprehend these 
things more clearly and more deeply, let us behold how 
he conducted himself, he who was and is "the brightness 
of God's glory and the express image of his person." For 
in the works of the Son it is that you see the thoughts of 
the Father, the disposition of the Father, the heart of the 
Father. And behold now, in the Gospels, how the Lord 
conducts himself towards his disciples. The disciples 
were anything but perfect. At the very time that they 
through faith in him were true and real disciples, they 
again and again erred in their understanding, and sinned in 
their conduct. But look now how he deals with them, how 
he keeps company with them, how he rebukes them when 
they sin, how he comforts them and forgives them their 
sins, how he watches over them and guards them, how he 
teaches them, how he explains his parables to them, al- 
ways in the same manner and degree unwearied in his 
patience, always just as ever willing to serve and help 
them. Behold, also, how he in the evening when he was 
to be separated from them gathers them around himself 
to a comforting meal, the Holy Supper; how he washes 
their feet and speaks endearingly to them, although he 
knows that in that very night they will be offended at 



VERSE FOURTEENTH. 235 

him; how he tells them that he is going away only to 
prepare a place for them in his Father's house, but that 
he will come again and receive them unto himself, in order 
that they may be with him forever in his glory. Behold, 
also, further, how he sets forth the sorrows and tribula- 
tions into which they would come after a while, but cheers 
and encourages them over against these coming troubles, 
and teaches them to consider it all like the work of a 
vine-dresser who purges the branches of his vines in order 
that they may bring forth more fruit. And afterwards, — 
when he is risen from the dead, — behold how he seeks out 
the trembling disciples, here some on a lonely by-path, there 
others on the way to a country village, then others where 
they are gathered together within the closely shut doors 
of a house in the city; behold, also, how he shows them 
his hands and feet, yea, eats in their presence, etc., etc., 
all this in order that he might help them out of their sor- 
row, and help them to faith and peace again. How could 
he better than by such deeds explain our text in the 
psalm which says: "The secret [that is, the counsel, the 
friendship, the intimacy] of the LORD is with them that 
fear him"? 

235. "I have called you friends," says the Lord to 
his disciples in John xv. 15. And is it characteristic of a 
friend to love him whose friend he is, what friend can we 
then find that is perfectly like this friend Jesus, who out 
of pure love humbled, or abased, himself, and, as was 
the will of the Father, entered into humanity, yea, entered 
into death, in order to deliver those who were in the 
power of death? Does it belong to a friend to like to be 
in the company of him whose friend he is, what friend is 
there then that can be compared with this friend Jesus, 
who is with his own, his friends, his people, "alway [lit- 
erally, "all the days"], even unto the end of the world"? 
[See Matt, xxviii. 20; cf. margin, or note, in Revised Ver- 
sion]. Does it belong to a friend to speak of what he 



236 SIXTEENTH MEDITATION. 

knows to him whom he loves, who then is like this friend 
Jesus, who says: "All things that I have heard of my 
Father I have made known unto you"? (John xv. 15). Does 
it belong to a friend to be glad to be of service to him 
whose friend he is, who then can be compared with this 
Jesus, who "came not to be ministered unto, but to mini- 
ster" (Matt. xx. 28), which he also yet does by daily 
caring for those who belong to him, raising them up 
when fallen, forgiving them, comforting them, chastening 
them, carrying them, and never growing weary of so do- 
ing? Does it belong to a friend to be trustworthy and 
faithful, who then can be compared with this Jesus, who 
has never failed, or deceived, any one of his friends, but 
has been their Saviour both when they have been in 
prosperity and when they have been in adversity, yea, 
has faithfully carried and carries one after another of them 
over the Jordan into the blessed, happy Canaan? Does it 
belong to a friend gladly to share everything with him 
whose friend he is, who then can be compared with this 
Jesus, who has shared much with us in our sin in order that 
he might give us to share more with himself in the glory 
he had with the Father before the world was? Yes, who 
is such a friend as our Lord Jesus? 

236. But in the very clearest manner the affectionate 
intimacy of the Lord Jesus with his disciples is expressed 
when the Scriptures call him our Bridegroom. Have you 
seen a true, real bridegroom? Have you seen his joy over 
his bride? Well, then you have had a glimpse of the 
Lord Jesus. Have you seen how tender a true bride- 
groom is towards his bride, and how anxious he is about 
her well-being? Well, then you have had a glimpse of the 
Lord Jesus. Have you seen how open and frank a true 
bridegroom is towards his bride, how he considers all 
that is his as belonging equally to the bride, and how he 
much more likes to hear her say "our" than to hear her say 
"your"? Well, then you have had a glimpse of the Lord 



VERSE FOURTEENTH. 237 

Jesus, the Bridegroom above all others. Have you seen 
how a trie bridegroom always himself speaks well of his 
bride, covers and hides her faults, so that no one may see 
them, or know of them, and how desirous he is that all 
should think well of his bride, and look upon her as a 
crown among women? Well, then you have had a glimpse 
of the heart of this Bridegroom Jesus. In short: gather 
all whatsoever charming, desirable, beautiful, and love- 
able you have ever seen in or heard of a friend, a brother, 
a mother, a father, a bridegroom, and of it all make your- 
self a picture, and know that even if you in your imagina- 
tion add to this picture a thousand times more beauty and 
charm than you have been able to give it, 'then you are 
about beginning to get something of a picture of Jesus, of 
him who is yours, your own bridegroom, the lover of your 
soul. But, as has been said before, when you have that 
picture, then know that also your heavenly Father looks 
just like that.* No human tongue can express how entire- 
ly the Lord belongs to his own, his friends, his people. 
The most faithful bridegroom can become impatient, yea, 
wearied; but the Lord — never. 

237. On the other hand, also, on the part of those 
who fear the Lord, there exists a cordial intimacy with 
him. This intimacy shows itself in this that they daily 
speak, and have need of speaking, with him about their 
sins and all their affairs besides. Look at David. Is he 
assailed or in danger of assault by enemies? Right away 
he speaks with the Lord about it. Is he glad? Right away 
he praises the Lord. Has he sinned? At once he must go 
to the Lord and confess it, and if he does not do so, why, 
he experiences such distress, that "his moisture is turned 
into the drought of summer." (Ps. xxxii. 4). In short: 
whatever happens to him, he always must share it with 
the Lord, or cast it all upon him. Just think how unlike 
such a disposition is that of the world! For worldly per- 

* See §§ 56, 82, 233, and 234. — J. Q. P. 



238 SIXTEENTH MEDITATION. 

sons can have no joy when the Lord is near, or present. 
No, the first condition for their peace and joy is that they 
may be able to forget the Lord. Neither does their sin 
drive them to the Lord, for they love their sin, and there- 
fore prefer to walk in darkness without and away from 
the Lord. If the light comes near them they flee or be- 
come imbittered and angry. And so they live without 
peace and without fellowship with the Lord, and finally 
go away as such as have no hope. "I never knew you," 
the Lord will say to them. Oh! surely, in view of all this, 
those must be extolled as blessed and happy who know 
God and him whom he has sent, Jesus Christ, and who 
have fellowship with him, and are in "the secret wi}h him," 
that is, are intimate with him. 

238. This intimacy of the faithful with the Lord is 
expressed, also, by the many glorious names by which the 
saints in the Holy Scriptures call and address the Lord. 
Thus says David: "I will love thee, O LORD, my strength. 
The LORD is my rock, and my fortress, and my deliverer; 
my God, my strength [or rather, my strong rock], in 
whom I will trust; my buckler [my shield], and the horn 
of my salvation, and my high tower." (Ps. xviii. 1, 2). 
There he likens him to a fortress and a strong high tower, 
in which he is safely inclosed and kept from all enemies; 
then also to a strong rock, on which he stands secure 
from danger amid all storms; then also to a buckler, or 
shield, against which all the fiery darts and deadly thrusts 
of the enemy must recoil to the shame of those from 
whom they come; then also to a deliverer, whose office 
and work it is to preserve and rescue him from everything 
evil and dangerous, from sin, from death, and from the 
power of the devil, etc. In Ps. xxvii. 1 he calls the Lord 
his light, his salvation, and the strength of his life. In 
short: anything that he sees to be good, beautiful, and 
comforting, that he lays hold of, makes of it a name, and 
gives that name to the Lord, thereby indicating that in 



VERSE FOURTEENTH. 239 

him he has all that that name implies. Just think how 
blessed, how happy, it is to live in such an intimate re- 
lationship with the Lord. The world calls it fanaticism, 
but O that it might taste that blessedness! For when one 
lives in such a state, then can one say with David: "I lay 
me down and sleep; I awake; for the LORD sustaineth 
me." (Ps. iii. 5*). And again: "In peace will I both lay 
me down and sleep: for thou, LORD, alone makest me 
dwell in safety." (Ps. iv. 8, Revised Version). 

239. There is, however, in this matter a great deal 
of difference in Christians, in believers. True, they all 
have this mark in common, that they cannot do without 
the Lord; but their intimacy with the Lord is different, 
being greater or less in proportion to the greater or less 
degree of simplicity and faithfulness they manifest towards 
the grace given them. Some believers, more than others, 
live very fully, devotedly, and cordially with the Lord, so 
that almost every one who comes near them readily per- 
ceives a heavenly fragrance in their lives. A picture of 
such affectionate devotedness we see especially in John 
the Evangelist, who therefore calls himself simply "the 
disciple whom Jesus loved," as though he knew of him- 
self nothing else than that Jesus loved him. For his 
heart was so filled and occupied by this love, that he, as 
it were, forgot everything else. Oh! it is a precious sight 
when one at times may see some soul that so completely 
lives in the Lord, that one cannot be near it without ex- 
periencing a wholesome influence from it. Other Christian 
believers are rather superficial, occupied mostly with out- 
ward things, distracted, careless in their conduct, having 



* The verbs in the passage I have given the present tense, 
in accordance with the Swedish and German Versions. As to 
grammatical grounds for thus translating, see my note to § 97, 
page 104. The English Revised Version has the present tense 
in "sustaineth" (the Hebrew verb is in the future). Of. note to § 
112, page 119. — J. G. P. 



240 SIXTEENTH MEDITATION. 

their minds quite taken up with all sorts of things belong- 
ing to this world. Hence it comes that their lives and 
intercourse are rather spiritless and sapless. They may, 
indeed, be very jocose and jesting and gossiping; but they 
are all that, and, besides, slubbering and careless in their 
ways, instead of being at all spiritually encouraging, or 
edifying. Such different states and conditions are evident 
to the eyes of all. 

240. God grant that this matter may become very 
important to our hearts. For it is terrible what damage 
is done when those who are Christians begin to be negli- 
gent and heedless in their communion and intercourse 
with the Lord, in what our psalm calls "the secret of the 
LORD." Once early in an autumn I saw a tree which 
aroused my attention by the circumstance that, while the 
leaves on all the rest of its branches were yet green, there 
was one branch the leaves' of which had already turned 
yellow. Examining it still more closely I found that the 
branch was very much broken just at the place of its 
connection with the trunk. The branch was, indeed, yet 
alive, for so much it was still connected with the trunk; 
but the blemish, or damage, which existed in, and had been 
done to, its union with the trunk, caused its appearing and 
its being much less beautifully green and fresh and alive 
than the rest of the branches. In like manner there can, 
indeed, be life in a Christian believer even amid many 
infirmities; but, oh! what a difference there is between 
the sanctified life which comes from intimacy with the 
Lord, and that sapless life, or state, or conduct, which 
comes from negligence and carelessness in communion and 
intercourse with the Lord. The first-mentioned kind of 
life is like a refreshing breeze from heaven for the edifi- 
cation of those who are around; the last-mentioned kind 
of life is like a biting cold wind which freezes and dries 
up the heart, so that one feels empty in spirit after having 
been in contact with such a one as leads that kind of life, 



VERSE FOURTEENTH. 241 

Where such do not in time wake up from that state, then 
death, spiritual death, can easily get dominion over them. 
May God graciously keep and protect us. 

241. Therefore, dear friends, since we have such a 
Saviour, who has so completely given himself to us and 
for us, who also is still always, "all the days," with us, 
not to be served, or ministered unto, but to serve and to 
minister, to care for, lead, guide, cany, reprove, chasten, 
comfort — all just as the one or the other thing is needed, 
— let us then wholly, heartily, and generously give our- 
selves to him. Let us then, as Paul says, "reckon our- 
selves to be dead indeed unto sin" (Rom. vi. n), cruci- 
fied unto the world, and belong only to him who is our 
brother, our own bridegroom. In this matter we all have 
sinned, so that we indeed have reason to smite our breasts. 
But if we see this, let us not stop at merely seeing it, but 
let us seek to get it remedied; let us repent, confess it all, 
and begin at once to do better. There is only one way 
of remedying what is here wanting and at fault, and that 
way is that we begin really to exercise more intimacy 
with the Lord. To brush over all with talk about free grace 
and with a gushing evangelicalness of the mouth, — that 
will not do at all. Oh, may God keep us away from such 
an abyss! To make good resolutions and exertions in our 
own strength, — that will not do any better. No; but to 
associate intimately with the Lord, to have friendly and 
familiar intercourse with him, — that will do, that will help 
the matter. For the more intimately we associate with 
him, the more will we partake of his mind and become 
like him, the more will we be devoted to him, and the 
more, also, will our lives and whole conduct be fragrant 
with the sanctifying odor of the gospel, to the praise of 
his holy name. 



SEVENTEENTH MEDITATION. 
"He will shew them his covenant." 

242. Now, David goes further and says: "He [the 
LORD] will shew them [that is, them that fear him] his 
covenant/' or, "his covenant is for them to know it."* 
Just as a friend speaks of all his secrets and his plans 
to his most intimate one, and opens to him the in- 
most secrets of his heart, so also the Lord instructs in his 
covenant them that fear him, and reveals to them the 
thoughts of his heart. Of this instruction it is said in 
Jer. xxxi. 34: "They shall teach no more every man his 
neighbour, and every man his brother, saying, 'Know the 
LORD': for they shall all know me, from the least of them 
unto the greatest of them, saith the LORD." And also 
in other passages, as: "They shall be all taught of God." 
(John vi. 45; Is. Liv. 13; xi. 9, and elsewhere). An un- 
godly person can indeed through studies acquire a kind 
of knowledge, or information, about the Lord and his 
covenant, and can impart to others this knowledge; but 
here the question is not as to such knowledge, but as to 
that living and intimate acquaintance which comes from 
the heart's experiencing and practically living in the 
matter itself. For as it is one thing to have, through 

* This last rendering agrees with the marginal reading, or 
note, in the Revised Version, which runs thus: "And his covenant 
(w) to make them know it," — J. G, P. 



VERSE FOURTEENTH. 243 

books, obtained a theoretical knowledge of one's being a 
sinner, and an entirely different thing to have, through 
the law of God, practically learned to know and feel one's 
own sins, so there is also a like essential difference be- 
tween one's having acquired through studies a kind of 
information, or knowledge, or even conviction about 
Christ, and one's being through the gospel implanted into 
Christ, so that one can say, "I live; and yet no longer I, 
but Christ liveth in me: and that life which I now live in 
the flesh I live in faith, the faith which is in the Son of 
God, who loved me, and gave himself up for me." (Gal. ii. 
20, Revised Version). One who is deaf can indeed through 
studies learn how the ear is fashioned, and how sound 
comes into the ears; he can learn also to understand the 
diseases of the ear, yes, become very learned in all those 
matters; but amidst and during all this he still remains 
deaf as ever. Hearing he cannot get in that way. While, 
and at the same time, he is holding lectures or writing 
books about hearing, he himself does not perceive a single 
sound. Likewise, also an ungodly man can gain theolog- 
ical learning, hold lectures, and write and publish books 
on religious and spiritual subjects, while at the same time, 
however, he himself perceives and receives naught of the 
things of the spirit of God. (Cf. i Cor. ii. 14). Of the 
true spiritual knowledge — that is, real, intimate acquain- 
tance with God — the Lord says: "This is life eternal, 
that they should know thee the only true God, and him 
whom thou didst send, even Jesus Christ." (John xvii. 3, R. 
V.). And this knowledge, this intimate acquaintance, which 
depends upon God's revealing himself to the soul by his 
Spirit, this only they have who fear the Lord, as we said 
above just a little while ago. However much others may 
study, and pass one examination after the other, and re- 
ceive degree after degree, yet the veil will still remain 
over their eyes and hearts, according to the word of the 
Lord; "I thank thee, O Father, Lord of heaven and earth, 



244 SEVENTEENTH MEDITATION. 

that thou didst hide these things from the wise and under- 
standing, and didst reveal them unto babes." (Matt. xi. 25, 
Revised Version). Before they are converted they will 
not get rid of the veil. Of this we have spoken before in 
this book. [See §§ 28 — 31]. 

243. In the Scriptures different covenants are spoken 
of: some between man and man, some between God and 
man. Thus Abraham and Abimelech made a covenant, 
in which Abraham swore to Abimelech that he would not 
be hostile to [or, "not deal falsely with"] him or his 
children or his children's children, but that he would deal 
with him and his country according to the kindness which 
Abimelech had done unto him. (Gen. xxi. 23). Likewise, 
Isaac and Abimelech made a covenant, in which they 
swore that as Abimelech had done to Isaac nothing but 
good, and had let him go in peace, so should also Isaac 
do Abimelech no hurt. (Gen. xxvi. 29). Likewise, also 
"Jonathan and David made a covenant, because he (Jona- 
than) loved him (David) as his own soul. And Jonathan 
stripped himself of the robe that was upon him, and gave 
it to David, and his garments, even to his sword, and to 
his bow, and to his girdle." (1 Sam. xviii. 3, 4). By such 
a covenant is meant an agreement between two parties, 
according to which they consent and stipulate to be 
friends, and to maintain peaceable relations to each 
others, and each to help the other wherever the one can 
help and the other needs his help. 

244. In the same way the Scriptures speak of- cove- 
nants between God and individual human beings. Thus 
God made a covenant with Noah to preserve him and his 
children when all others should perish in the flood. (Gen. 
vi. 18). Also after thecessation of the flood, God made a 
covenant with Noah and his sons, that no flood should 
ever afterwards destroy the earth. (Gen. ix. 9 — 11). In 
such covenants there could not, from the nature of the 
case, be any question of an agreement as to mutual help, 



VERSE FOURTEENTH. 245 

because God needs no help; but there God covenanted, 
or bound himself, to help, and minister to, and do good 
to them with whom he entered into covenant. They, 
on their part, — why, they covenanted, or bound them- 
selves, only and simply to cleave to the Lord, to trust in 
him, and to expect the needed help from him. 

245. All the covenants that now have been named, 
and others of the same nature, were of an individual 
character, and pertained only to material things and tem- 
poral blessings. But besides these the Scriptures speak 
of two other covenants, which are described as being of a 
general character and as having in view the salvation of 
human beings. These covenants are the most important. 
The first of these is that which God made with the people 
of Israel at Sinai when he gave them the law; the second 
is the new covenant established in Christ. Of the first it 
is said: "Now therefore, if ye will obey my voice indeed, 
and keep my covenant, then ye shall be a peculiar treasure 
unto me above all people." (Ex. xix. 5). This covenant 
was a covenant of law [that is, one that was based on 
law, supported by law, and required compliance or punish- 
ment according to law] , one in which the people were driven 
and constrained under laws and ordinances, as Paul says: 
"Even so we, when we were children, were in bondage 
under the elements of the world." (Gal. iv. 3). This 
covenant of law had a twofold purpose, namely: in the 
first place, to separate Israel from all other people, in 
order to be educated and guarded as the people out of 
which the Christ should come; in the second place, to 
prepare, within and through that people, the general sal- 
vation for all men, partly by all the promises and the 
types which pointed forward to the coming Saviour, part- 
ly by the commandments and ordinances of the law which 
were to make sin known and felt, and thus thereby awaken 
a desire after the promised Saviour. Therefore, also, the 
law is likened: — 1st, to a guardian and steward under 



246 SEVENTEENTH MEDITATION. 

whose power the son stood "until the term appointed of 
the father" (Gal. iv. 1, 2, Revised Version); — 2dly, to a 
prison, or ward, in which the people of Israel were kept 
and "shut up unto the faith which should afterwards be 
revealed" (Gal. iii. 23); — 3rdly, to a schoolmaster, or 
tutor, whose office it was to bring and lead the people to 
Christ (Gal. iii. 24). The entire covenant of the law was 
therefore a covenant which was valid only for a certain 
time, and existed only as an introduction to, or prepara- 
tion for, another covenant, which was to come after, and 
with whose establishment the first must cease, as also hist- 
ory has fully shown. For the temple is destroyed, and 
the sacrifices have ceased, and with these the entire 
old covenant has come to an end. The people of Israel 
shall indeed, according to the promise, yet once again be 
gathered together, but the old covenant as such shall never 
come back, or be re-established. 

246. The second of the two covenants referred to 
above is the true covenant of salvation, for the sake of 
which the first one existed as a preparation; and this cove- 
nant the Lord God distinguishes from the covenant of the 
law, for instance, in this manner injer. xxxi. 31 — 34: "Be- 
hold, the days come, saith the LORD, that I will make a 
new covenant with the house of Israel, and with the house 
of Judah: Not according to the covenant that I made with 
their fathers, in the day that I took them by the hand to 
bring them out of the land of Egypt; which my covenant 
they brake, although I was an husband unto them,* saith 
the LORD: But this shall be the covenant that I will make 
with the house of Israel; After those days [or, better, ac- 
cording to the Revised Version, the Swedish, and others, 

* Or, as the Revised Version has this clause in the margin, 
or as a note, "although I was lord over them," that is, lorded 
over them, or used force; which agrees with the rendering in the 
Old Swedish and the German Versions, according to which the 
clause runs thus: "and I had to force them." — ./. G. P. 



VERSE FOURTEENTH. 247 

"with the house of Israel after those days", — thus con- 
necting the phrace, "after those days," directly with the 
preceding, and not with the following words], saith the 
LORD, I will put my law in their inward parts, and write 
it in their hearts; and will be their God, and they shall 
be my people. And they shall teach no more every man 
his neighbour, and every man his brother, saying, 'Know 
the LORD': for they shall all know me, from the least of 
them unto the greatest of them, saith the LORD: for I 
will forgive their iniquity, and I will remember their sin 
no more." Of this difference between the old and new 
covenants Paul speaks in 2 Cor. iiird, where he describes 
the office of the former covenant as the ministration of the 
letter, which kills by its administering, or preaching, con- 
demnation, but the office of the new covenant, on the 
contrary, as the ministration of the spirit, which gives life 
by its administering, or preaching, righteousness. Of the 
same difference John the Evangelist speaks thus: "The 
law was given by Moses, but grace and truth came by 
Jesus Christ." (John i. 17). 

247. From this we notice, as the principal difference 
between the two covenants, that in the old covenant the 
chief business was, by means of the law, to conclude, or 
shut up, all things under sin (see Gal. iii. 22, Revised 
Version), and to stop every mouth, and make all the world 
guilty before God [or, as the Revised Version has it, 
"bring all the world under the judgment of God." Rom. 
iii. 19]; while, on the contrary, in the new covenant the 
chief business is, by grace and by the truth of the gospel, 
to justify, to sanctify, and thus really to save sinners. In the 
Old Testament (or covenant), also, grace and gospel truth 
were indeed found; but grace and truth in their fulness 
were not found there. There grace and truth existed like 
the dawn of the morning, which consists of that light 
which the sun sends forth in advance of its rising; but 
"the Sun of righteousness" had not yet arisen "with heal- 



248 SEVENTEENTH MEDITATION. 

ing in his wings" [that is, with salvation in his beams, rays. 
or light]. (Mai. iv. 2). Therefore we see, also, how the 
entire Old Testament looks forward, sighing and longing 
for "the consolation of Israel," just as one waits for the 
sun when the dawn of the morning is beheld. "Many 
prophets and kings," says the Lord to his disciples, "have 
desired to see those things which ye see, and have not 
seen them; and to hear those things which ye hear, and 
have not heard them." (Luke x. 24). And on another 
occasion he said to the Jews: "Your father Abraham re- 
joiced that he should see my day." (John viii. 56, Revised 
Version, margin, or foot-note). Of Simeon, also, it is 
said that he was "waiting [or, looking^ for tha consolation 
of Israel" (Luke ii. 25); and of Anna it is narrated that 
she spoke ot the child Jesus "to all them that were looking 
for the redemption of Jerusalem" (Luke ii. 38, Revised 
Version). That which in the New Testament is announced 
as already fulfilled, that was set forth in the Old Testa- 
ment, in more or less obscure promises and types, as 
something to come in the course of time. What, there- 
fore, we are now rejoicing over in faith, after that the an- 
cients were reaching out in hope; ah, yes, at times they 
also rejoiced in a foretaste, or anticipation, thereof, op- 
pressed and constrained as they otherwise were under all 
kinds of commandments and ordinances. A picture of 
their relation to the New Testament (or covenant) we have 
in our own relation to the coming glory. For as we now in 
hope stretch forward to and long for the eternal glory, 
yea, can even rejoice in the certainty of it, and in antici- 
pation of it, while, however, we still are oppressed and 
straitened by all kinds of things which are hinderances to 
us; in the same way the ancients stretched forward in 
hope towards the redemption upon which we now look 
back in faith; yea, now and then they rejoiced in the 
foretaste thereof, though at the same time they were in 
bondage under outward ordinances, so that there was no 



VERSE FOURTEENTH. 249 

difference between them and bondservants, although they 
were heirs and lords of all. (See Gal. iv. i — 3). And in 
the same way as we now look back upon the redemption 
which they were looking for, in the same way shall we, 
too, once in heaven, look back upon that redemption to- 
wards which we ourselves are now yet reaching out in hope. 
248. These two covenants are different, further, in 
this that they have different mediators and different sacri ■ 
flees. A better covenant must have a better mediator 
and better sacrifices. By a "mediator," in this case, is 
meant a person who stands in "the middle" [latin medius, 
middle] as the means, or agent, through whom God car- 
ries on, executes, performs, and accomplishes his works. 
Thus Moses was the mediator of the old covenant (Gal. 
iii. 19, 20; Acts vii. 38), because he was the "middle" 
person, or "middle-man," through whom God gave his 
law to the people, and instituted the old covenant. And 
then, Christ is the mediator of the new covenant (Heb. vii. 
6), because he is the person through whom God has 
instituted the new covenant for the salvation of sinners. 
And as Moses, so long as he lived, was the mediator 
through whom God dealt with the people under the cove- 
nant established by him; so, also, is the Lord Jesus the 
person through whom God continually deals with us un- 
der the new covenant established by him. Hence comes 
the frequent repetition, in the epistles of the apostles, of 
the expression, "through Jesus Christ." Through him it 
is that God seeks the lost, brings home the scattered and 
erring, and binds up the wounded; through him it is that 
he lets us know the mystery of his will; through him it is 
that he forgives sins; through him it is that he comforts 
the mourning, strengthens the weak, speaks good tidings to 
the poor, proclaims recovering of sight to the blind, and 
sets at liberty them that are bruised. Through him it is, 
also, that he at last brings us into the true, real Canaan, 
the eternal glory in heaven, just as he through Moses 



250 SEVENTEENTH MEDITATION. 

brought the people of the old covenant to the earthly Ca- 
naan. The mediator of each covenant has received a Ca- 
naan into which he was and is to bring his covenant people. 
The mediator of the old covenant brought his people to the 
boundary of the earthly Canaan, but he himself was not 
permitted to enter; the mediator of the new covenant has 
already at the head of his people entered into the heaven- 
ly Canaan, and into it he is now engaged also in bringing 
all those whom the Father has given him. The ways may 
be many, long, and strange, as they also were to the people 
of Israel in the wilderness; but the promise is sure, and 
the mediator is trusty. 

249. Concerning, further, the difference between the 
sacrifices of the old and new covenants the epistle to the 
Hebrews makes an instructive comparison. Of the sacri- 
fices of the Old Testament it is distinctly said that they 
could not take away sins, and hence could not make those 
who offered them perfect, because "it is not possible that 
the blood of bulls and of goats should take away sins." 
Therefore, through these sacrifices there was effected 
simply a yearly reminding of sins. (See Heb. x. 1 — 4). Of 
the sacrifice of the New Testament, on the contrary, it is 
said: "Through his own blood he [Christ] entered in once 
for all into the holy place, having obtained eternal re- 
demption." (Heb. ix. 12, Revised Version). His sacrifice 
is truly and really a sacrifice which takes away sins, and 
by that one sacrifice, or offering, "he hath perfected for 
ever them that are sanctified." (Heb. x. 14). Therefore it 
is said of the blood of this sacrifice that it "cleanseth us 
from all sin." (1 John i. 7). Of the saints in heaven whom 
John saw standing before the throne of the Lamb, also 
this is said, that they had "washed their robes, and made 
them white in the blood of the Lamb." (Rev. vii. 14). 
Yes, through that blood the children of God are really as 
clean from all sin as if they never had sinned. What the 
old covenant typified, but never could give, that the new 



VERSE FOURTEENTH. 2$ I 

covenant has brought about and has brought forward, — 
to wit, a sacrifice which really takes away sins. And that 
sacrifice is Jesus. He is the Mediator; he is the Sacrifice; 
he is the High Priest in this covenant. He is all; in him 
God has comprised and summed up all things. 

250. From this difference between the sacrifices of 
the two covenants it follows, further, that while the atoning 
sacrifices of the old covenant had to be repeated yearly, the 
sacrifice of the new covenant needs never to be repeated. 
No, that took place once for all. A means which avails 
at once, and avails completely, — such a means has never 
need of being repeated. If I am to wash away a spot 
from a garment by means of water, but the spot is not 
thereby thoroughly taken away, then I must repeat the 
washing; but if I find a means which takes away the spot 
at once, then the washing does not need to be repeated. 
It is the same also here: the sacrifices of the old cove- 
nant had to be constantly repeated because they never 
could take away sins; the sacrifice of the new covenant, 
on the contrary, does really take away sins, and therefore 
it never needs to be made again. But as it never needs 
to be repeated, so also it never needs to be improved or 
completed or seconded by our works. No; in the offer- 
ing of this one sacrifice the people of the new covenant 
are perfected forever without any works at all. The 
sacrifices which God now desires of us are, first and fore- 
most, "a broken spirit, a broken and contrite heart" (Ps. 
Li. 17), that is, such a spirit, or heart, as acknowledges its 
sin, leaves alone and lets go all self-righteousness and boast- 
ing, and desires grace; further, a holy and devoted life to 
the glory of him who has prepared for us such a redemp- 
tion, as our Lord says: "Let your light so shine before men, 
that they may see your good works, and glorify your 
Father which is in heaven." (Matt. v. 16). Of this last 
mentioned kind of sacrifice also Paul says: "I beseech 
you therefore, brethren, by the mercies of God, that ye 



2$ 2 SEVENTEENTH MEDITATION. 

present your bodies a living sacrifice, holy, acceptable un- 
to God, which is your reasonable service [or, spiritual 
worship]. And be not conformed to this world: but be 
ye transformed by the renewing of your mind, that ye 
may prove what is that good, and acceptable, and perfect, 
will of God" [or, "that ye may prove what is the will of 
God, even the thing which is good, and acceptable, and 
perfect"]. (Rom. xii. i, 2). To offer works in order to at- 
tain grace, and become righteous, — that is a futile business, 
by which one always remains in sin and under the con- 
demnation of the law. No; the sacrifice which had to do 
with the cleansing of the sinner from sin, that sacrifice 
was in Old Testament times, and is equally so in New 
Testament times, the right of the high priest to offer, and 
his right alone. But that you, when you believe in Jesus, 
and by faith in his blood are righteous and clean from all 
your sins, — that you then present, or devote, your body, your 
powers, your gifts, and your possessions to the honor of 
his name, and to the service of your neighbor, that is a 
sacrifice, or offering, which is always pleasing to him, and 
which he, therefore, always desires of those whom he by 
the blood of his covenant has brought up "out of the pit 
wherein is no water." (See Zech. ix. 11; Ps. xl. 2). 

251. These two covenants were already about four 
hundred years before the time of Moses foreshadowed 
and typified in the history of Abraham. Concerning the 
covenant of the law Paul says in Gal. iv. 22 — 25: "It is 
written, that Abraham had two sons, the one by a bond- 
maid, the other by a freewoman Which things are 

[contain] an allegory: for these [women] are the two 
covenants; the one from the mount Sinai, which gendereth 
to [or, beareth children unto] bondage, which is Agar. 
For this Agar is mount Sinai in Arabia, and answereth to 
Jerusalem which now is, and is in bondage with her chil- 
dren." Concerning the covenant of grace, on the con- 
trary, the same Paul says in Gal. iii. 15 and 16: "Brethren, 



VERSE FOURTEENTH. 253 

I speak after the manner of men; Though it be but a 
man's covenant, yet if it be confirmed, no man disannul- 
led [or, maketh it void], or addeth thereto. Now to 
Abraham and his seed were the promises made. He saith 
not, 'And to seeds,' as of many; but as of one, 'And to 
thy seed,' which is Christ." Yes, so surely did the ancients 
see in the covenant of God with Abraham a prefiguration 
of the new covenant, that, for instance, Zacharias, full of 
the Holy Spirit, sings in the first chapter of Luke the 
praise of God because he, God, had raised up in the house 
of David a saviour, "to remember," says the singer, "his 
holy covenant; the oath which he sware to our father 
Abraham." (Luke i. 67 — 73). In Rom. ivth Paul also 
founds all the teaching of the new covenant concerning 
justification by faith just on the example of Abraham, 
who "believed God, and it was counted unto him for 
righteousness" (verse 3). Yes, there he also shows that 
the original significance of circumcision was that it 
constituted "a seal of the righteousness of faith" (verse 
11). In Gal. iiird the same apostle shows, also, just by 
the history of Abraham, that the covenant of grace 
stretched its roots four hundred and thirty years farther 
back in time than the covenant of the law, and that the 
covenant of the law was "added", or instituted, "because 
of transgressions, till the seed should come" (verses 17 
and 19), that is, until the time should come to which the 
covenant made with Abraham had reference when God 
said: "In thee and in thy seed shall all the families and 
nations of the earth be blessed." (Gen. xii. 3; xxii. 18; 
Gal. iii. 8). 

252. Of this covenant of grace it is that also David 
here in the psalm speaks when he says that "the LORD 
will show them that fear him his covenant," or, "cause them 
to know," or, "let them know," "his covenant." Indeed 
often during the time of the old covenant the Lord al- 
lowed, according to what has been said above, his saints 



254 SEVENTEENTH MEDITATION. 

to see in spirit, as at a short distance, or as if very near, 
the coming glory of the new covenant. Of this the Lord 
Jesus says: "Your father Abraham rejoiced to see my 
day: and he saw it, and was glad." (John viii. 56). Just 
in the same way the Lord even now permits us, too, who 
live in the new covenant, by faith so to behold the same 
coming glory of this covenant as we never would be able 
to behold or comprehend it by our simple natural under- 
standing. Such a beholding, such an experience, no man 
can teach another, as we have before shown. For even 
if one gains through books and the hearing of sermons or 
lectures a kind of knowledge about this, still one does 
not know anything as one ought to know. One knows, 
and knows; and still one continues at heart a stranger to 
that which the head knows, until the Lord reveals it. As 
our Lord says: "No one knoweth the Son, save the Father; 
neither doth any know the Father, save the Son, and he 
to whomsoever the Son willeth to reveal hi?n." (Matt. xi. 
27, Revised Version). But he reveals this only "unto 
babes," that is, the childlike, simple, humble, such as from 
the heart acknowledge their ignorance and blindness, and 
in their spiritual darkness turn to him. Of this the histo- 
ry of the kingdom of God bears witness from all times. 
While the high priests, scribes, and Pharisees remained in 
their spiritual darkness, the mystery of the gospel was 
revealed to many simple fishermen, publicans, and others 
like these. For they acknowledged their blindness, and 
prayed to God for light, while the former thought that 
they had light enough by having what they had. There- 
fore our Lord also says: "The poor have the gospel 
preached to them." (Matt. xi. 5). For although it is 
preached to all, it is, however, only the poor in spirit who 
apprehend, or receive, it. The others think that they, too, 
clearly apprehend it all, — and yet remain in darkness. 
This is seen also in these scribes [the theologically learned] 
themselves as soon as any one of them begins to be 



VERSE FOURTEENTH. 255 

anxious about his soul. Then his learning does not help 
him at all, but he must begin as if he had not learned 
anything; yes,, he must begin to learn even of such simple 
persons as they are whose high teacher he long thought 
himself to be. 

253. Of this covenant it is said, as we have above 
mentioned, that it is a covenant of grace. Concerning 
this John says: "Grace and truth came by Jesus Christ." 
(John i. 17). It belongs, therefore, just to the fundamen- 
tal nature of this covenant, that under it sinners shall not 
be dealt with according to their deserts, or demerit. "If 
it is by grace," says Paul, "then is it no more of works: 
otherwise grace is no more grace." (Rom. xi. 6). No; it 
is not even of grace and works together, but all of pure 
grace without anything that can be called merit, or good 
work. Therefore it is said: "As the heaven is high above 
the earth, so great is his mercy toward them that fear 
him. As far as the east is from the west, so far hath he 
removed our transgressions from us." (Ps. ciii. n, 12). 
And again: "Thy mercy is great above the heavens: and 
thy truth reacheth unto the clouds." (Ps. cviii. 4). As we 
in the body cannot come to a place where the clouds, or 
skies, do not stretch out over us, or where we are not sur- 
rounded by the expanse of heaven; and as we can never 
climb so high, that we will not still have heaven above us; 
just so are they who live in this covenant, the true Israel, 
they who believe in Jesus, surrounded by such a grace as 
is greater and mightier than all their sins, and everywhere, 
in all circumstances, and at all times encompasses them 
as a high and glorious heaven which has neither bounda- 
ry nor end. Should you therefore fear that grace has 
come to an end, then look up to the vault of heaven; 
when you no longer have the vault of heaven above your 
head, then grace has come to an end, but not before. As 
long as you still must say that the vault of heaven stretches 
infinitely high above your head and above all works of 



256 SEVENTEENTH MEDITATION. 

man, so long must you let it stand that grace reaches in- 
finitely high above all your works and sins. For just the 
fundamental trait itself of the covenant under considera- 
tion is called and is grace. Yes, the Lord likens, also, this 
covenant to a betrothal, or a marriage covenant, saying: 
"I will betroth thee unto me for ever; yea, I will betroth 

thee unto me in lovingkindness [or, grace], and in 

mercies." (Hos. ii. 19). As where a man takes to himself a 
wife he takes her for the whole of life with all that is hers, 
be it good or bad, be it possessions or debts, be it virtues 
and excellencies or faults and weaknesses, thus also has 
the Lord in this covenant betrothed himself to us, taking 
us, through faith on our part, out of pure grace on his 
part, to be his bride forever, — unworthy, poor, miserable 
though we be. He has not entered into a partnership 
with us, in which each party possesses his or her own 
share, but a covenant of marriage, in which the one owns 
all that the other owns, and that forever and ever. 

254. This also was typified in the covenant with 
Abraham. For when God had made that covenant he 
gave to Abraham the sign of circumcision, saying: "I will 
establish my covenant between me and thee and thy seed 
after thee in their generations for an everlasting covenant, 

to be a God unto thee, and to thy seed after thee 

And my covenant (that is, the mark of my covenant, to 
wit: circumcision) shall be in your flesh for an everlasting 
covenant." (Gen. xvii. 7, 13). As men put a mark on 
their property, by which mark that particular property 
may be distinguished from the property of all others, so 
circumcision was to be such a mark by which Abraham 
and his seed were to be distinguished from all other 
peoples, or nations, as the people belonging especially to 
the Lord. Such a mark also the people of the new cove- 
nant have, which mark is the holy baptism, which was typi- 
fied by the circumcision; wherefore in Col. ii. 11 baptism 
is called "the circumcision of Christ." Yes, baptism is 



VERSE FOURTEENTH. 257 

so to speak, God's engagement ring, in which his dear 
name is engraved as a sign, or mark, that the people of 
the new covenant belong to him, — to him, and to no one 
else. 

255. Of this covenant it is further said that it is a 
covenant of peace; as the Lord says: "I will make with 
them a covenant of peace." (Ezek. xxxiv. 25). All peace 
is founded upon righteousness, and this is true as well in 
relations among men with one another as also in the re- 
lations between God and men. As soon as Adam and 
Eve had become unrighteous they were without peace, 
which condition showed itself in their hiding themselves 
from God. The same lack of peace is the condition which 
also now causes the whole world to hide itself from the 
Lord. Some tremble before him, or at his presence; 
others despise him; others deny him; but all are wander- 
ing away from him; and the cause of it all is the want of 
peace, which comes from their not being righteous before 
him. "There is no peace, saith the LORD, unto the 
wicked." (Is. XLviii. 22; Lvii. 21). The sinner cannot 
otherwise be restored to peace with God and blessedness 
in him than by this, that he be justified — he, - the 
sinner, becoming righteous. Therefore we see, also, how 
all of God's work of salvation aims at justifying and cleans- 
ing us from sin; to this it all tends. The entire gospel 
turns upon that most important of all questions: how a 
sinner shall become righteous before God. For on that 
matter, on becoming righteous, eternal life depends. And 
the gospel, as Paul declares in Rom. i. 16 and 17, proves 
itself a power unto salvation just by this, that in it right- 
eousness before God is revealed, or set forth, as a right- 
eousness and justification by faith. In 2 Cor. iiird, also, 
the apostle sets it forth as the essence and glory of the 
new covenant that it is "the ministration of righteousness" 
(verse 9), that is, that it ministers to, or preaches, right- 
eousness. But where there is righteousness, there is peace; 



258 SEVENTEENTH MEDITATION. 

as the prophet says: ''The work of righteousness shall be 
peace; and the effect of righteousness quietness and as- 
surance [confidence] for ever." (Is. xxxii. 17). There- 
fore, also, the covenant which justifies sinners, that is, 
makes them righteous, — that covenant is a covenant of 
peace. 

256. Of this covenant of peace it is said, further, 
that it is immovable. As surely as blessedness is lost 
by sin, so surely is condemnation, so to speak, lost by 
the righteousness which the people of the covenant of 
grace have through faith in the blood of Jesus. "For," 
as the Lord says, "the mountains shall depart, and the 
hills be removed, but my kindness shall not depart from 
thee, neither shall the covenant of my peace [or, better, 
"my covenant of peace"] be removed." (Is. iiv. 10). "My 
peace I give unto you," says the Lord Jesus. (John xiv. 
27). Whether more or less vividly the children of God 
experience and enjoy this peace in their feelings, — that 
does not matter, for still the covenant of peace stands 
sure. They need never fear that the covenant of peace 
shall fall or fail or change because they daily are aware 
of sin in their members. For since grace abounds and 
reigns over all their sins, and the covenant of peace is 
founded on grace, so it stands in spite of their sins, just 
as sure as a house stands when the children in it hap- 
pen to slip and fall. True, their sins bring this with them, 
that they are visited with the rod and with stripes (see 
Ps. Lxxxix. 32), just as children in a home are chastised 
when they sin; but at the same time that they are thus 
chastised, both in part inwardly in the conscience, and 
also in part outwardly through various kinds of trouble, 
grace and the covenant of peace still stand fast without 
the least change. Yes, so entirely out of all question of 
effecting any change in the covenant of peace is such 
chastening, that it rather aims at the keeping of the sinning 
child in the covenant of peace, and constitutes real evidence 



VERSE FOURTEENTH. 259 

of this that the Lord still considers and acknowledges 
him as his child, and has "thoughts of peace" towards him 
(see Jer. xxix. n); as the apostle says: "If ye endure 

chastening, God dealeth with you as with sons; But 

if ye be without chastisement, whereof all are partakers, 
then are ye bastards, and not sons Now no chasten- 
ing for the present seemeth to be joyous, but grievous: 
nevertheless afterward it yieldeth the peaceable fruit of 
righteousness unto them which are exercised thereby." 
(Heb. xii. 7, 8. 11). Such things, also, the children of 
God ought diligently to study and believe. For the more 
they give heed to these matters the greater assurance and 
confidence in God will they enjoy in their hearts, the 
better will they understand his rule and guidance, the 
more intimately and frankly will they have converse and 
communion with him, and the more strengthened will they 
become to walk in his fear. 

257. Finally it is said of the nature of this covenant: 
"I will put my law in their inward parts, and write it in 
their hearts." (Jer. xxxi. 33). How this makes itself known 
and manifest we see, for instance, in Ps. cxix., where a- 
mong other things it is said: "I will delight myself in thy 
commandments, which I have loved"; and, "My hands 
also will I lift up unto thy commandments, which I have 
loved"; and again, "My portion [that is, treasure, happy 
lot], O LORD, I have said, is to keep thy words."* (Vers- 
es 47, 48, 57). Such a disposition of delight in the law 
of God cannot be produced in any other way than by 
one's being justified without the help of the law. The 

* Thus verse 57 ought to be translated as rather more cor- 
rectly according with the Hebrew, and better agreeing with the 
preceding stanza; so also Dr. J. A. Alexander. All the Swedish 
Versions and Luther's German Version translate that way, sub- 
stantially; thus, quoting both verses, 56 and 57: "ft is my trea- 
sure that I keep thy precepts. I have said: LORD it shall be my 
inheritance that I keep thy ways" [later versions have more cor- 
rectly: "words"]. — J. G. P. 



260 SEVENTEENTH MEDITATION. 

threatenings and judgments of the law can effect that I 
from fear of hell or the wrath of God, may in outward 
things and in a superficial manner do what God com- 
mands; but to change the heart, so that the commandments 
of God will be lovely and delightful to it, that the law 
can never do. But, on the other hand, as soon as the 
heart, through grace, and the forgiveness of sins, has 
found peace with God, immediately it is inclined to the 
law of God, so that one gladly does all that God wills, 
yea, so that it now becomes a doleful and bitter matter to 
observe how in all things one comes short, and cannot 
walk, or live, in such a perfect way as one ought to do and 
would do. This is also so characteristic of all true 
Christians, that even the world sees by this that they no 
longer belong to it. Besides, it is known to all how that, as 
soon as a person comes to Christ and believes in him, 
the world then at once turns its eyes upon that person's 
life, and expects and demands that he or she now live 
differently and better than others; by which it makes it 
evident that it knows that faith in Jesus works a new dis- 
position and life. But if it sees in those who profess the 
faith such works which, however, it most vehemently ex- 
cuses and defends when they are done by it, then it holds 
them to be mere hypocrites; by which it again shows 
that it knows that it belongs to the children of the new 
covenant not to walk in the same works of darkness in 
which it, the world itself, is walking. 

258. This much has now briefly been spoken of the 
new covenant. May the Lord in his grace reveal also to 
our hearts its glory. And he will do so if we only remain 
quiet before him. The more we fear him the more will 
he let us look down into the depths of this covenant; and 
the more we look into its depths the more empowered will 
we be to forsake the world, and with joy run the race that 
is set before us, until there will be no more race to run, 
and no more sin to beset us, and no more tears to shed, 



VERSE FOURTEENTH. 26 1 

but only pure pleasures at the right hand of God for 
evermore. Oh! that we were there. But these pleasures 
and the time for enjoying them are coming, they are coming; 
for the promise is sure, the Mediator is trusty, and the 
sacrifice is perfect. 



EIGHTEENTH MEDITATION. 
"Mine eyes are ever toward the LORD," 

259. What now remains of the xxvth Psalm is com- 
posed, for the most part, of repetitions of things that have 
been said in the preceding verses. We can, therefore, be 
more brief in our meditations on these succeeding verses. 
Now, David says here: "Mine eyes are ever toward the 
LORD." (Verse 15). By these words he expresses the same 
idea which in verse 5 he expressed thus: "On thee do I 
wait all the day." This is the last and only course for 
the poor, lowly, afflicted soul to take. When all one's 
own power is gone, and all help from man is vain, then 
only one thing remains: namely, to look to the Lord, to 
refer the whole matter to him, and from him alone to ex- 
pect help. "Even the youths shall faint and be weary," 
says the prophet, "and the young men shall utterly fall: 
But they that wait upon the LORD shall renew their 
strength; they shall mount up with wings as eagles." (Is. 
xl. 30, 31). Before they have spent some considerable 
time in God's kingdom of grace young converts usually 
think quite highly of their own power and understanding. 
But the longer they continue and progress the nearer do 
they come to that prayer of Jehoshaphat, "We have no 

might ; neither know we what to do: but our eyes 

are upon thee" (2 Chr. xx. 12); and to that strange boast- 
ing, or glorying, of Paul, "Most gladly therefore will I 



VERSE FIFTEENTH. 263 

rather glory in my infirmities [weaknesses], that the power 
of Christ may rest upon me" (2 Cor. xii. 9). Verily, when 
a person learns really to know the deep corruption of his 
heart, to perceive his spiritual darkness, and to realize his 
fearful unfitness, or incapacity; when one comes to see 
how infinitely little one really can do and accomplish, 
and how the devil storms, and raves, and rends asunder 
the church of God, and how, in general, one can do noth- 
ing or almost nothing to prevent wrong being done or 
remedy the wrong already done; — then it is and will be 
good, oh! so good, to commit oneself and all things to the 
Lord, and to say something like this: "Lord, thou seest it 
all; thou hast promised to carry and help and lead me 
and all thy little flock; we can accomplish nothing. Our 
eyes are toward thee alone." 

260. From these words of David we may, therefore, 
learn first this, that we ought not to be astonished if we 
here or there come into darkness and straits where we 
are made to feel completely unfit and incapacitated for 
anything. All the saints of God have had to travel along 
this way, so that it is nothing at all new, or strange, that is 
happening to us when we, too, must trudge along the same. 
O how nice and delightful it would be to understand all 
things, and to know all the deep things of God, so that 
we could answer all the cunning questions of the devil and 
every troublesome "why," or "wherefore," which arises in 
the heart! How nice and delightful it would be to have 
power to do all things, so that we never would be weak, 
but could do all that we according to the spirit would do! 
But now — it does not go that way. We may break our 
body to pieces, — yet, there we stand after all; oh, it is 
bitter to come short in everything! The heart would at 
times burst asunder; but what can we really accomplish? 
Nothing — absolutely nothing. And if you do not be- 
lieve it, then just try to help yourself in all things, but 
know that the end will be this: "Even the youths shall 



264 EIGHTEENTH MEDITATION. 

faint and be weary, and the young men shall utterly fall." 
(Is. xl. 30). There is nothing which a Christian must so 
often experience, but which he, nevertheless, with such 
difficulty believes, as that he is lit for, and able to do, 
nothing, so that all he may possibly do must be out of pure 
grace, and must be a gift from the Lord. To learn that, 
why, that costs many a fall and many tears, as the example 
of the apostle Peter shows. With the mouth it is easily 
said, "I am fit for nothing," or, "I can do nothing," but to 
say it with and from the heart, — that is a different thing. 
261. The second lesson which we are to learn from 
the words of David is this, that we ought nevertheless not 
to despair, although we see that we can accomplish noth- 
ing. It is a curious part of our nature, that as soon as 
there is a matter which we do not understand, then it ap- 
pears to us so troublesome and hopeless as though God, 
neither, could understand it; and, likewise, as soon as there 
is a matter in which or for which we can do nothing, and 
out of which we see no way, then again it appears to our 
hearts so sad and troublesome as though God, neither, 
could do anything, or find any way, or means, to act. 
This part, or characteristic, of our nature is a fruit of that 
idea which the devil insinuated into our first parents in 
paradise: "Ye shall be as God." (Gen. iii. 5. Revised Ver- 
sion). For what else is this than to make oneself like God 
when one thinks, "What I cannot understand or do, that 
neither God can understand or do"? Behold, this self- 
deification — that is what brings upon us most of our 
sufferings. For if only, at heart, we held it certain that 
we are dust; if, also, at heart, we held it certain that 
where our own power and our own understanding fail us, 
there the Lord is still mighty above all that we can think: 
— verily, then we would not have many bitter moments. 
We would then be and act as children, who are character- 
ized just by this certain and happy confidence in their 
parents which makes their lives so free from all anxiety. 



VERSE FIFTEENTH. 265 

262. Therefore, also, the Lord desires, through all 
the difficulties, the temptations, and the dark straits, into 
which he permits us to come, to imprint this disposition 
in us, that we, on the one hand, do not expect anything 
of our understanding or of our strength or of other people, 
and that we, on the other hand, never despair nor even 
doubt, or distrust, him, but that we always should know, as 
by the far most settled thing in the world, that he is not 
at all anxious nor distressed nor uncertain about the 
issue, but that he has already determined all according to 
his good pleasure, and that he beyond all question will 
carry it on to victory according to his purpose. Therefore 
Peter says: "Cast all your care [anxiety] upon him; for 
he careth for you." (i Pet. v. 7). Whatever may happen 
to you commit it to the Lord; keep your eyes upon him; 
be confident in him; and some day hereafter you will with 
David confess: "I sought the LORD, and he heard me, 
and delivered me from all my fears. They looked unto 
him, and were lightened: and their faces were not ashamed 
[or, "they that look unto him shall be enlightened: and 
their faces shall never be confounded"]. This poor man 
cried, and the LORD heard him, and saved him out of 
all his troubles." (Ps. xxxiv. 4 — 6). 

263. But David adds here in the psalm upon which 
we are meditating: "For he [the LORD] shall pluck my feet 
out of the net," that is, he will deliver me out of all the 
nets and snares which the enemies place in my way. Thus 
also in Ps. xci.it is said: "Surely he shall deliver thee from 
the snare of the fowler." In Ps. cxxiv. the psalmist exults, 
saying: "Our soul is escaped as a bird out of the snare of the 
fowlers: the snare is broken, and we are escaped. Our 
help is in the name of the LORD, who made heaven and 
earth." This same promise concerns also all who believe 
in the Lord Jesus: nothing is to ensnare or destroy them; 
the devil may try what means or what snares he wishes to 
try, nevertheless the Lord will always watch over his own, 



266 EIGHTEENTH MEDITATION. 

and pluck their feet out of the net; as in the Scriptures 
besides it is said: "He [the LORD] will keep the feet of 
his saints." (i Sam. ii. 9). And again: "He shall give his 
angels charge over thee, to keep thee in all thy ways. 
They shall bear thee up in their hands, lest thou dash thy 
foot against a stone." (Ps. xci. 11, 12). And again: "He 
will not suffer thy foot to be moved: he that keepeth thee 
will not slumber." (Ps. cxxi. 3). Yes, so particular is he 
in this matter, that he has even numbered all the hairs of 
their head, so that not one shall fall off without his will. 
"Behold, I have graven thee upon the palms of my hands," 
he says. (Is. XLix. 16). And on his word we can rest al- 
together safe. Therefore David says: "In peace will I 
both lay me down and sleep: for thou, LORD, alone makest 
me dwell in safety." (Ps. iv. 8, Rev. Ver.). If it depended 
on our own understanding and our own power, then we 
could never be safe, for we do not see one thousandth 
part of the snares of the devil; but the Lord Jesus sees 
them, and he goes before and tears them to pieces in our 
way, and if a foot of ours has got fast here or there he 
loosens it again, washes it, and heals it. For to do so he 
has received commandment of his Father. 

264. Now David goes further and says (in verse 
16): "Turn thee unto me, and have mercy upon me [or, 
more literally, "be gracious unto me"] ; for I am desolate 
and afflicted" [or, "alone (lonely) and poor am I"*]. 
Is it not a wonderful trait of the Psalms of David: com- 
plaint and confident assurance intermingle there, the one 
often coming right after the other. Just before, in this 
psalm, he has said such comforting things about the good- 
ness and uprightness [righteousness, kindness] of God, 
that one would believe that his heart was always full of an 
undisturbed joy in God. But no; immediately after he 

* The Hebrew word for "afflicted" is the same as in verse 
9 is translated "meek"; properly, lowly, poor, distressed, help- 
less. See my notes to §§ 17 and 101, pages 22 and 108.— J. O. P. 



VERSES SIXTEENTH TO NINETEENTH. 267 

has spoken of the covenant of God, etc., he breaks forth 
in complaints that he feels himself wretched ["afflicted," 
poor, helpless] ; yea, that the troubles of his heart are 
great on account of his sins, as he directly after says: 
"The troubles of my heart are enlarged [or "have been 
enlarged," therefore are large] : bring thou me out of 
my distresses. Look upon mine affliction [lowliness, wretch- 
edness, helplessness] and my pain; and forgive all my sins." 
(Verses 17 and 18). Such things we never could under- 
stand unless we realized them in our own experience, 
and thus lived through them. But where one lives in the 
Lord, there it goes on just in that way: according to 
faith one thing, according to feeling another thing; ac- 
cording to faith all is confidence and boldness; according 
to feeling all is distress and complaint. For look yet 
once more at the wonderful example we have here. Just 
little before he speaks of the secret (or intimacy) of God 
with them that fear him, and straightway after he com- 
plains that he feels "desolate," that is, lonely and forsaken, 
as if God had turned his face away from him. A little 
before he says that "all the paths of the LORD are grace 
and truth"; and now he says: "The troubles of my heart 
are enlarged" [or, "are great"]. Think how strange! 

265. What we learn from this is, principally, that 
the life of the Christian must ever be an exercising of 
faith, without sight, and that in all things. The Lord al- 
ways deals strangely with his own. He gives them the 
word, and says: "Believe that." Afterwards he permits 
things to go on in such a way, that it seems as if the word 
were altogether to come to naught. The entire kingdom 
of God is such a wonderful kingdom. Just think, for in- 
stance, when he had caused David to be anointed king, 
then straightway after he allowed him to come into such 
trouble and deadly peril, that it looked as if he had simp- 
ly wished to mock him by that anointing. There., surely, 
it was all a matter of believing without seeing. — A still 



268 EIGHTEENTH MEDITATION. 

more remarkable instance is John the Baptist. After God 
had by an angel, before his birth, prophesied the most 
glorious things concerning him, then he allowed him 
scarcely to begin his ministry before he was seized, cast 
into prison, and finally had to leave his head as a reward 
to a frivolous woman who had danced so as to please the 
wicked king Herod. In the mean time Jesus of Nazareth 
was going about, there in the land, with power to still the 
storm and the sea, with power to command legions of 
angels, with power, by only uttering a word, to heal the 
sick and to awaken the dead and to perform other miracles 
of the mightiest kind, — he went about there, and testified 
that John was the greatest among all them that are born of 
women; but not a hand or foot did he stir to set John free, 
while in other cases he used to go long distances in order 
to help quite insignificant persons. Surely, there, too, it 
was a matter of believing without seeing. 

266. The same thing is seen also in the history and 
experience of the Lord Jesus himself. Just think what a 
peculiar contradiction between the word and the appear- 
ances it must have been to his own disciples when, on 
the one hand, they heard from the word the greatest things 
of Christ, but, on the other hand, there appeared to their 
eyes only the deepest meanness of circumstances. There 
from the word they heard that he was to "reign over the 
house of Jacob for ever," and that "of his kingdom there 
should be no end''; there they heard that he was the only 
begotten Son of God, the man who was to "save his people 
from their sins," etc. In the beginning, indeed, it went well 
and looked quite bright, as when he began to preach and 
work miracles and was "glorified [or, praised] of all." 
(Luke iv. 15). But time went on, and nothing but low- 
ness, or an abject state of things, would seem to come of 
it all. At last he gathers them to a paschal supper, during 
which he tells them that he was going away to prepare 
for them a place in the mansions of the Father's house, 



VERSES SIXTEENTH TO NINETEENTH. 269 

and that afterwards he would come again and take them 
to himself, etc. There and then they could begin to think, 
"Now it is coming." But in a few hours he is seized, led away, 
scourged, and crucified; and there at last he hangs upon the 
accursed tree amid the exultations of his enemies. Could 
now this one be he to whom all the Old Testament by all 
its prophecies and sacrifices and other types and pictures 
had referred? Could he be the one who was called Wonder 
ful, Counsellor, Mighty God, Everlasting Father, Prince of 
Peace? (Is. ix. 6). Could this one be he who should redeem 
Israel? (Luke xxiv. 21). Impossible! There had hitherto 
not appeared a glimpse of that redemption, and the man 
who was to accomplish the redemption hung now upon 
the cross. Impossible, impossible! all reason must say. 
And still it was he, and he was the one. Yes, just then, 
when all seemed lost, just then he laid the corner stone 
and foundation of his kingdom upon earth. Thus won- 
derful is the kingdom of God. There the disciples ought 
to have believed without seeing, but faith forsook them 
at that time. Yet the word was fulfilled. 

267. In a greater or less degree the same thing still 
happens to us who believe in the Lord Jesus, namely this 
that we must believe one thing, and see another thing. 
Just think, for instance, when it appears to me that the 
ungodly rule, and have the power, and that evil and false- 
hood and ungodliness are getting the upper hand, while, 
however, out of the word I hear that it is God who rules 
and will forever come off victorious, — why, then, is there 
much likeness between what I see and what I hear? But 
what's to be done? Shall I convict the word of falsehood? 
God forbid. But if I would cleave to the word, then 
I must convict my own eyes of fault and error. That 
will go hard, for by nature one does not believe that there 
is any fault, or error, in one's own eyes. But a great art 
and exercise of faith it will be, any way, to hold fast to the 
word, and to let all else go. Even if it seems as though 



270 EIGHTEENTH MEDITATION. 

all were lost, still the victory belongs to the Lord and to 
his x\nointed. 

268. However, in a general way to believe that God 
has all power, that he rules, and that he finally will get the 
victory, this I may do easily enough; but to believe this 
so that I apply it to myself, so that for my own part I 
rest secure in it, and am certain that he rules me, too, 
and all that is mine and concerns me, and that he 
cares for me in all respects, and this not only in the 
bright moments and places, but also in the very darkest 
valleys where it looks as though I was entirely forsaken, 
— thus to believe is infinitely harder. That he upholds 
worlds innumerable; that he upholds the sun, the moon, 
and the stars, and all things, — that I can measurably well 
believe. But that he, though I myself see no ways and 
means, still should be able to give me the daily bread which 
I and mine need for our subsistence, — that is almost im- 
possible to believe. That he clothes the lilies, and feeds 
the birds, — that I see, and that I believe. But that he has 
and will have the same care for me when all outward 
stays and supports are taken from me, — oh, that will not 
take hold in the heart! Yes, ten dollars in the drawer often 
make the heart more confident than ten promises of God, 
and that though one has never heard of a single instance 
where the Lord has broken any promise of his. Indeed 
this is dreadful. But such is nature; and it is the exercise 
and art of faith to overcome nature in this respect, and 
to keep hold of the word, so that the heart, in spite of all 
contradictions, shall still rest in it. 

269. But if even in the domain of temporal and ma- 
terial things it is important for the children of God to 
believe and not see; equally important, yes, much more 
important, is this in the domain of spiritual things. Just 
think when I in all my being feel sin and uncleanness, but 
the word tells me that before God I am clean and free 
from all my sin, and that not through any work of my 



VERSES SIXTEENTH TO NINETEENTH. 27 I 

own, but only through the blood which has flowed from 
the cross of the Lord Jesus, yes, that that blood daily 
cleanses me from all my transgression; then there is no 
likeness between that which is seen and felt, on the one 
hand, and that which the word says, on the other hand. 
If I am there to keep hold of what I see and feel, then 
I must despair. But then just there it is the exercise and 
art of faith that I overcome merely seeming things, and 
that I let alone all disputing about works and qualifica- 
tions, and that I in all simplicity read the word just as it 
is written, and say to my heart: "Look here, you are an 
old liar, skilled in the art of deceiving; but here you see 
something that is true and sure, to wit: that my Lord 
Jesus has in his blood made me clean from all my sins; 
you may therefore say what you please, yet facts will re- 
main as here written, for the Lord cannot lie." For the 
art of faith is nothing else than this, that I read as it is 
written, and let the words mean for my heart just what 
they say and nothing else. Just as when a father assures 
his child of something, and the child believes and trusts 
in the father's word, and does not allow itself to be shaken 
off from that word, whatever others may say, just so this 
is simple childlike faith that when God in his word says, 
u Be of good cheer, thy sins are forgiven thee," I then 
trust it so that I give God thanks, even if all my reason 
cries out against it and the anguish of my heart does not 
at once yield. For say what we will, matters and things 
will any way remain just as the word of God says. 

270. By nature we usually think that faith must be 
some very peculiar and difficult work or qualification or 
disposition which we must do or have if we at all shall be 
allowed to take to ourselves, and trust in, that which God 
in his word says, as something that really concerns and 
applies to us. Therefore we constantly hear troubled 
souls meeting the preaching of the gospel with this ob- 
jection: "Very well; but I must have faith, otherwise all 



272 EIGHTEENTH MEDITATION. 

this does not apply to, or concern, me." Then they ask, 
"How shall I get, or attain to, faith?" — imagining that 
faith is a kind of treasure which lies somewhere afar off, 
and to which they must first fight their way through a true 
conversion, etc. But that is an entirely false notion. For 
faith is simply this that you as a sinner artlessly and 
frankly lean upon the Lord Jesus, and appropriate to 
yourself, for your own heart and use, that which the 
gospel says of him. When therefore the Lord says, "Be- 
lieve," then this is not a commandment of law about a 
kind of work which you must do if he is to be gracious to 
you. But just as when a rich man holds out a gift to a 
poor man, and says, "Take this," and the poor man then 
does not understand these words as a commandment of law, 
but as a grace, a gospel, that he is even invited and asked 
to take what is held out to him; just so this is faith, that, 
when the Lord sends you the gospel, and says, "Jesus is 
the Saviour of sinners, believe in him," you then take 
what is thus offered and given to you, and in all simplicity 
place the confidence of your heart in him, even if you in 
your own heart perceive nothing but sin and distress. 

271. Thus it must go on, throughout the whole of life, 
that even though I look upon myself as chief among sinners, 
yes, even though I daily sin in many ways, I still accord- 
ing to the word will go about and trust in Jesus Christ, 
and know, and hold fast to it, that I am a child of God 
and his elect saint through him. It cannot be other- 
wise here in this life than that I must be burdened with 
the flesh, which is unclean and full of coldness, unbelief, 
and all possible kinds of evil desires. In one person a 
certain evil desire and temptation may indeed be more 
prominent, in another person another desire and tempta- 
tion; one leans more towards covetousness, another more 
towards pride, a third one more towards unchastity; but 
amidst all this there is in them all the one and the same 
nature. Of this Luther says: "I and many others would 



VERSES SIXTEENTH TO NINETEENTH. 273 

gladly be without sin; but this cannot be, though we are 
engaged in subduing it. When we chance to fall into sin, 
then indeed we rise up again; but in the meanwhile we 
are plagued and tormented by it. Thus the kingdom of 
Christ is situated in the midst of sins. No one need blush 
to pray: 'Forgive us our sins.' No holy person on earth 
denies his or her being beset by sins, but all acknowledge 
and confess it; and it does heartily pain them that they 
must be burdened with this miserable flesh." 

272. Yes, what will we say when not only Luther 
tnus speaks, but also Paul complains: "That which I do 
I know not [that is, I know not what I am doing, I do not 
understand myself] : for not what I would, that do I prac- 
tise; but what I hate, that I do O wretched man 

that I am! who shall deliver me out of the body of this 

death? [Or, "out of this body of death?"] I delight 

in the law of God after the inward man: but I see a differ- 
ent law in my members, warring against the law of my 
mind, and bringing me into captivity under the law of sin 
which is in my members." (Rom. vii. 15 — 24, Rev. Ver.). 
In 2 Cor. xiith he says, also, that the Lord had given him a 
"thorn [or, stake] in the flesh, a messenger of satan,"who 
was to buffet him. Concerning that thing he prayed three 
times that he might get rid of it; but the Lord answered: 
"My grace is sufficient for thee." These are bitter expe- 
riences, but what can we do about them? My flesh will, 
sny way, never become spiritual, but will always lust and 
war against the Spirit. (See Gal. v. 17). If I would break 
my body to pieces, still I cannot change it. Therefore 
there is here nothing else to do than to believe, only be- 
lieve, stubbornly and persistently to cling to the word a- 
bout Jesus and about the blood which cleanses from all 
sins. And if at times it seems so unreasonable, that I am 
ready to cast away all confidence and comfort, still noth- 
ing else will here avail than to hold on and hold fast, as a 
drowning man who rather lets his hands be cut off than 



2 74 EIGHTEENTH MEDITATION. 

he lets go his hold of what he has grasped. Believing 
without seeing — that is the rule for the life of the chil- 
dren of God; and they that do so are "blessed,'' says the 
Lord (in John xx. 29), even though the experience of it 
tastes bitter. 

273. But as it is necessary in life to believe without 
seeing, so it is necessary, further, to do likewise in the case 
of death. For there, especially, the word will not seem 
to harmonize with what the eyes behold. Why, there all 
appears indeed as if it were only a question of becoming 
nothing, of total annihilation. There the powers gradually 
wane and fail; finally life flies, as when the works of a 
clock stop, or a light burns down and goes out; afterwards 
the body begins to change and decompose, and we carry 
it away, and bury it in the ground in order to let it mold- 
er and become earth again. This is all that appears to 
the eyes. But here now comes the word, and calls this all 
"departing in peace," "falling asleep," "going away to rest 
for a little season," "departing to be with Christ", etc. 
Then it gives also this information, that out of the body 
laid away in the ground there shall one day arise another, 
a new body, holy, clean, spiritual, and like the glorified 
body of the Lord Jesus. Just think what enormous con- 
tradictions here appear! Am I now to follow my eyes 
simply, then I must despair; but let me by faith look at 
the word, then I can sing of victory, and with the apostle 
break forth: "To me to live is Christ, and to die is gain." 
(Phil. i. 21). Yes, indeed, "the word of the Lord endureth 
for ever." Why, there are thousands upon thousands of 
all sorts of people and nations and tongues who by faith 
have passed and are yet, incessantly, day after day, pass- 
ing hence with that song of triumph in their hearts and 
upon their lips. 

274. Thus may this text teach us to abide constant- 
ly with the Lord in all need, in all distress, in all difficul- 
ties, and not give up, and not despair, but know that this 



VERSES SIXTEENTH TO NINETEENTH, 275 

or that matter is as it is written about it in the word, and 
not as it appears to our eyes. At all events, and any way, 
there is "but labour and sorrow" in and as a result ol this 
life, even at its best. (See Ps. xc. 10, Revised Version). 
Therefore we must let all things simply cause us to forget 
the things which are behind, and to stretch forward to the 
things which are before and above (see Phil. iii. 13 and 
Col. iii. 1), pressing on and hastening toward the goal, 
the happy haven of peace and rest, where we shall no 
more see and feel one thing and believe another, but where 
even faith shall vanish away, and we shall see the Lord 
as he is. But while this tarries, and we, too, are tarrying, 
let us have patience. To us nothing different is happen- 
ing than what has happened to all the saints of God. Let 
us keep on believing, simply and artlessly believing, per- 
sistently and stubbornly believing what God says, whether 
we in our feelings taste and enjoy of it more or less or 
naught at all. The word is, notwithstanding, all the 
same and always equally sure. 



NINETEENTH MEDITATION 
"Consider mine enemies, for they are many." 

275. After David had spoken to the Lord about his 
distress on account of his sins, and had prayed for their 
forgiveness, he continues and says: "Consider mine ene- 
mies; for they are many; and they hate me with cruel 
hatred." (Verse 19). In the Psalms he often, indeed, com- 
plains of his enemies. Thus he says in Ps. iii. 1 and 2: 
"LORD, how are they increased that trouble me! many are 
they that rise up against me. Many there be which say of 
[or, to] my soul, 'There is no help for him in God.' " Also 
in Ps. vii. 1 and 2 he prays: "O LORD my God, in thee do 
I put my trust: save me from all them that persecute me, 
and deliver me: Lest he [Cush, one of the persecutors] 
tear my soul like a lion, rending it in pieces, while there 
is none to deliver." In Ps. xxxviii. 19 and 20 he com- 
plains: "Mine enemies are lively, and they are strong: 
and they that hate me wrongfully are multiplied. They 
also that render evil for good are mine adversaries; be- 
cause I follow the thing that good is." Also in Ps. xiiith 
he cries out: "How long wilt thou forget me, O LORD? 
for ever? how long wilt thou hide thy face from me? How 
long shall I take counsel in my soul [torture my soul in 
trying to form plans for bettering my condition], having 
sorrow in my heart daily? how long shall mine enemy be 
exalted over me? Consider and hear me, O LORD my 



VERSE NINETEENTH. 277 

God: lighten mine eyes, lest I sleep the sleep of death; 
lest mine enemy say, 'I have prevailed against him;' and 
those that trouble me rejoice when I am moved" [or, 
fallen]. 

276. David has, therefore, had to experience the 
same which all the children of God from the beginning to 
the end must live through. For wherever any one be 
comes a child of God, and begins to witness of the Lord 
and against the world, there such a one must at once pre- 
pare himself for suffering. "I believed," says David in 
another place, "therefore have I spoken: I was greatly 
afflicted" [that is, because I spoke what I believed I was 
greatly afflicted by opponents]. (Ps. cxvi. 10). The pro- 
phets of the Old Testament had to lose their lives, the one 
after the other, on account of their testimony. Christ, 
also, brought on a fearful hatred against himself through 
his preaching of the gospel. His disciples, too, he had, 
in this respect, nothing better to promise than that the 
time would come when whosoever might kill them would 
think he should thereby be doing God service. (John xvi. 
2). How this has been fulfilled the history of the church 
bears witness. They number millions who have been 
obliged to sacrifice their lives on account of the testimo- 
ny of Jesus. 

277. Such things are indeed very strange. For con- 
sidering what the word of God announces and aims at, 
and what it also really accomplishes, why, one would 
think that it ought to be received with gladness every- 
where. For it announces to fallen sinners such things as 
ought to fill them with heavenly joy: to wit, that God so 
loves them, that he has given his only begotten Son for 
their salvation; also, that he wills not the death of any 
sinner, but that every one may repent and live; also, that 
he does not demand of them any work or piety or good- 
ness as a condition for his grace, but now invites them 
freely and for naught to this his Son Jesus, with the ex- 



278 NINETEENTH MEDITATION. 

press promise that every one who comes to him and be- 
lieves in him has the forgiveness of sins through his name. 
In order to explain and illustrate such announcements the 
word also sets forth a multitude of examples which show 
how very great sinners have been received, restored, 
cleansed. There one sees a publican who was called, and 
made a disciple and apostle; there a sinful woman who 
according to the law of Moses might have been stoned, 
but who was absolved by the Lord Jesus; there a lost, 
prodigal son whose return to his father's house occasioned 
a feast of gladness; there a thief, robber, or malefactor, 
who already hung on the cross, but then and there turned 
to the Lord Jesus, and was at once allowed with him to 
enter paradise; there another kind of a sinner, a Pharisee, 
who with furious enmity persecuted the church of God, 
but who was sought out by the Lord, and received grace, 
and was honored with the office of an apostle. — Behold 
now, ought not a message of such things, and thus illustrat- 
ed, be received with gladness the world over? Yes, "ought 
not," as Luther says, "all the world creep on their bare 
knees all the way to Jerusalem, if necessary, in order to get 
the privilege of listening to such a message from heaven?" 
278. If we behold, further, what the word of God 
accomplishes wherever it is accepted, then it is still more 
strange that it should anywhere be met with enmity. 
Never has anybody heard that the gospel ever made an 
honest man dishonest, a sober man a drunkard, a chaste man 
or woman an adulterer or harlot, etc. No; but anybody can 
see this: If the word of God gets hold of the heart of a 
drunkard, then he becomes sober; if it gets hold of the heart 
of an adulterer or harlot, then he or she becomes chaste; if 
it gets hold of the heart of a dishonest man, a liar, a swearer, 
then he becomes honest, truthful, ceases to swear, etc. 
In short, the word of God is such a word that it trans- 
forms and regenerates sinners, makes them like the Lord 
Jesus, makes them heavenly-minded, etc. As Paul says: 



VERSE NINETEENTH. 279 

"If any man be in Christ, he is a new creature [or, there 
is a new creation] : old things are passed away; behold, 
all things are become new." (2 Cor. v. 17). Why, behold, 
is it not beyond measure wonderful and strange that a 
word which accomplishes such things should be so hateful 
to men, that as soon as any one in truth begins to believe, 
then he at once becomes an object of hatred? Thus it 
happens as the Lord says to his disciples: "Think not 
that I am come to send peace on earth: I came not to 
send peace, but a sword." (Matt x. 34). 

279. But what, then, occasions this enmity? This 
question the Lord Jesus answers: "This is the condemna- 
tion [judgment], that light is come into the world, and men 
loved darkness rather than light, because their deeds [works] 
were evil. For every one that doeth evil hateth the light, 
neither cometh to the light, lest his deeds [works] should 
be reproved." (John iii. 19, 20), This is, therefore, the 
real ground of their enmity: to wit, that the word of God, 
like a light, constitutes a condemnatory judgment against 
their ungodly life and conduct. For it always irritates 
the natural man that any one disapproves and condemns 
that which he loves; and this applies not only to such as 
live in a coarse outward ungodliness, like unchastity, 
drunkenness, swearing, etc., but also to such as outwardly 
appear pious and righteous. Yes, never is the enmity of 
the heart so terribly aroused as when condemnation strikes 
such things as man himself esteems good and right, and 
in which, as he thinks, he has some ground for boasting, 
or satisfaction. Therefore we see also in the history of 
the Gospels how just those who were esteemed as the best 
and most pious persons always were the most decided 
enemies of Christ and his gospel. The same thing also 
the history of the kingdom of God ever since has shown 
at all times, and it is certainly not likely to be different 
hereafter. If the word of God reproved only publicans 
and harlots and other gross sinners, then it would surely 



280 NINETEENTH MEDITATION. 

be allowed to go through the world unmolested; but when 
it assails the wisdom of the scribes and the piety of the 
Pharisees, then it cannot be otherwise than that it draws 
upon itself a dreadful enmity. For the more pious any 
one is in his own eyes the more passionately does he hate 
Christ and his gospel. 

280. Such things one must not, therefore, be aston- 
ished at when they happen even nowadays. "As he (the 
Lord Jesus) is" — namely, in the picture which the 
Gospels give of him — , "so are we in this world," says 
the apostle. (1 John iv. 17). "He was despised, and re- 
jected [or, forsaken] of men; as one from whom 

men hide their face he was despised," says the prophet. 
(Is. Liii. 3, Revised Version). And who are we that it 
should go otherwise with us? No, it cannot be; for thus 
says the Lord: "Woe unto you, when all men shall speak 
well of you! for so did their fathers to the false prophets." 
(Luke vi. 26). It is a bad sign when one who confesses the 
faith does not on account of his faith get some enemies. 
Over against this the Lord says for the comfort of true 
disciples: "Blessed are ye, when men shall revile you, and 
persecute you, and shall say all manner of evil against 
you falsely, for my sake. Rejoice, and be exceeding glad: 
for great is your reward in heaven: for so persecuted they 
the prophets which were before you." (Matt. v. 11, 12). 
This the apostles also understood when they were scourged 
in the presence of the Jewish council; for afterwards they 
departed with hearts full of joy, "that they were counted 
worthy to suffer dishonour for the Name" — the name of 
Jesus. (Acts v. 40, 41, Rev. Ver.). Yes, Paul puts it in his 
catalogue of merits (in 2 Cor. xi. 23 foil), that he had been 
in prison more frequently than other ministers of Christ, 
that he had received stripes above measure, that five times 
he had received of the Jews forty stripes save one, that 
thrice he had been beaten with rods, once stoned, etc. Such 
things are, therefore, nothing to lament over; the Lord 



VERSE NINETEENTH. 251 

sees it all, and will reward it, as Paul says: "Seeing it is a 
righteous thing with God to recompense tribulation to 
them that trouble you; and to you who are troubled rest 
with us, when the Lord Jesus shall he revealed from heav- 
en." (2 Thess. i. 6, 7). For a time it tastes bitter, but along 
with it comes a great recompense of reward. "If we 
surfer [endure], we shall also reign with him" says Paul 
(in 2 Tim. ii. 12). And then all trouble and all suffering 
will be forgotten. There shall then be no enemies any 
longer. 

281. But when David says, "They hate me with 
hatred wrongfully,"* then he thereby declares that he had 
not through his life and conduct given them any occasion 
for such hatred. Therefore the apostle says: "Let none of 
you suffer ... as an evil-doer." (1 Pet. iv. 15). For if it 
be so, that you through unrighteous deeds draw hatred upon 
yourself, then it will be in vain for you to hide yourself 
under the language of the Scriptures about the sufferings of 
Christians. You can then never say of your haters, "They 
hate me wrongfully," nor do as also David does elsewhere 
when he calls God to witness that he was innocent over 
against the hatred of the ungodly. Of this also Paul says 
against his enemies and slanderers: "Our rejoicing [glory- 
ing] is this, the testimony of our conscience, that in simpli- 
city and godly sincerity, not with fleshly wisdom, but by 
[in] the grace of God, we have had our conversation in the 
world." (2 Cor. i. 12). And Asaph says: "I have .... 
washed my hands in innocency." (Ps. Lxxiii. 13). Reason 

* The Hebrew expression sin'ath chamas may be translated 
either as the English Versions have it — "with cruel hatred" 
(or, literally, "with hated of violence") — or as the Swedish, both 
new and old Versions, like several German, have it: "with hate 
of injustice," or, "wrongfully," "falsely," etc. The noun chamas 
has evidently in many places the adverbial meaning, wrongfully, 
of wrong, of unrighteousness, falsely, of injustice, and the like; 
see c. g. Gen. xvi. 5; Ex. xxiii. 1; Deut. xix. 16; Job xvi. 17; xxi. 
27; Ps. xxxv. 11; etc. — J. O. P. 



282 NINETEENTH MEDITATION. 

for such a boasting of a pure, irreproachable life all the 
children of God ought to strive to have. For, in the first 
place, such a life is pleasing to God; secondly, it serves to 
honor God and the gospel; and, further, it gives the heart 
great boldness over against the ungodly, as we also can 
well see in the examples of the saints. On the contrary, 
one must always feel cowardly and shy when one knows 
that the ungodly are right in their accusations, and one 
sees that through one's own bad conduct reproach has been 
brought on the dear name of the Lord Jesus and on his 
gospel. From such conduct and shame may God keep 
us, and give us grace to adorn, by a holy and irreproach- 
able life, the precious word of grace, by means of which 
we have been raised up out of our sins. 

282. But how we are rightly to conduct ourselves 
towards enemies, this the Lord teaches us in clear and 
plain words and examples. The devil would fain mis- 
lead us so that we should become imbittered against 
them, scorn them, deride them, and rail at them, or make 
jest of, and laugh at, them. But thus the Lord Jesus never 
acted, neither did he teach his disciples to do so. True, he 
did indeed declare the judgment of God against enemies, 
thus leaving us an example to follow; true, also, even his 
holy wrath flamed up against them when he saw how they 
endeavored to hinder sinners from entering into his king- 
dom. But this holy, divine wrath is as far removed from 
the disposition which jests at and is bitter towards enemies, 
as heaven is removed from earth. The entire conduct 
of the Lord Jesus towards his enemies had in view their 
salvation, and in all that he said or did there is not a single 
instance of his having put a stumblingblock in the way of 
his enemies. But a stumblingblock there will certainly 
be for the enemies of the gospel when they who boast of 
the gospel deal with them in a cold and scornful and heart- 
less manner, subjecting them to slander, bitterness, and 
such like things, when they rather ought to compassionate 



VERSE NINETEENTH. 283 

them, weep over them, pray for them, and try how they 
might help them out of their misery. 

283. Therefore the Lord Jesus says to his disciples: 
"Love your enemies, bless them that curse you, do good 
to them that hate you, and pray for them which despite- 
fully use you, and persecute you." (Matt. v. 44). As 
though he would say: "When you see any one who is hostile 
to you, then take care that you be not hostile to him, but 
that you love him with all your heart. And when his en- 
mity against you breaks out in his beginning to curse you, 
in his hating you, in doing you harm, or in persecuting 
you, then let your love towards him break out in your 
blessing him with all your heart, in doing good to him as 
though he were your friend, and in praying for him as 
though nothing but his greatest welfare lay on your heart." 
Such an example the Lord God himself has given us in 
his delivering up his only begotten Son for those who were 
only his enemies. Such an example the Lord Jesus has 
given by his sitting down on the Mount of Olives to 
weep over Jerusalem, and also, while on the cross, by his 
praying for his enemies thus: "Father, forgive them; for 
they know not what they do." (Luke xxiii. 34). This 
same example Stephen followed when he, dying under a 
shower of stones, prayed for his enemies thus: "Lord, lay 
not this sin to their charge." (Acts vii. 60). The same 
example also Paul followed when he was so pained in his 
heart at the sight of his enemies' going to ruin, that he 
could have wished himself "accursed from Christ", if there- 
by he could have helped them. (Rom. ix. 3). Concerning 
this also Peter admonishes the Christians, telling them "Not 
to render evil for evil, or railing for railing: but contrariwise 
blessing; knowing that ye are thereunto called, that ye 
should inherit a blessing." (1 Pet. iii. 9). 

284. "Yes," you say; "but when they are not only 
enemies to me personally, but also enemies to God, then I 
must, in the name of God, withstand them, as I see also 



284 NINETEENTH MEDITATION. 

the apostles have done." Well; that you withstand them 
inasmuch and so far as they are the enemies of God, — 
that is all right. But say, are you opposing them as one 
who has compassion upon them, and at heart suffers pain 
to see their blindness, so that it is really not in your own 
name, but in the name of God and in the fear of God that 
you are withstanding them? Or say, do you see in the 
Gospels that the Lord Jesus was so disposed and so con- 
ducted himself towards sinners as you yourself are and 
do? Oh! let us be honest. Dear friends, let us not be 
ashamed to confess our sins. Behold, it is good that we 
have and know the gospel; let us praise God for it, and 
see to it that no one take it from us. But if our gospel 
business, or evangelicalness, makes its appearance in such 
a way, that it becomes a hinderance to other sinners, then 
it is time to look about us and into ourselves, and see how 
much for our hearts we have learned and received of the 
gospel we praise. 

285. God grant that this point might become very 
important to us. Just think if you yourself were one of 
those opponents and enemies of the gospel, and there 
should come to you one who is repellent and full of scorn 
and jest towards you and over your blindness, but then 
another one should come who would have compassion 
upon you and would feel your blindness as his own distress, 
one who in love would talk to you and pray for you, one 
who in his heart had "a great heaviness and continual 
sorrow" on account of his seeing your unhappy condition, 
— say, which of these two would be the one more like 
the Lord Jesus? and which of these two would you thank 
the more after you yourself had once obtained sight of the 
gospel? Behold, there can be no more than one answer, and 
not more than one application. How are you — you your- 
self — acting towards those whom you perceive to be 
enemies? O God, open our eyes! forgive our sins! create 
anew our hearts, and give us a disposition like thine own! 



VERSE TWENTIETH. 285 

286. Now David adds: "0 keep my soul, and deliver 
me: let me not be ashamed; for I put my trust in thee." 

(Verse 20). He knows, indeed, that if the Lord does not 
hold him by the hand, and keep him, then he is irretriev- 
ably lost. This is a right feeling of one's own helplessness. 
For how far soever we may have come in faith, we can 
yet never keep, or preserve, ourselves. We cannot even 
see all the snares which the devil puts in our way, and 
even if we could see them, that would not at all help us if 
it depended upon our own strength to avoid them or ex- 
tricate ourselves out of them. Therefore it is said: "Even 
the youths shall faint and be weary, and the young men 
shall utterly fall." (Is. xl. 30). Look at Peter. As soon as 
the Lord left him, or let go of him, ever so little, oh! how 
he was sifted. Yes, look at yourself, and consider how 
little it requires at times to cause you to fall into sin! A 
single little breath of the pleasure of man or of the scorn 
of man — yea, a single wry look — can often be enough 
to close our mouths, so that we keep silent about Jesus. 
Yes, you know it well, and you will say it is so if you only 
admit it honestly. And think, then, how it would go with 
you if it depended on yourself to preserve your soul. 

287. Therefore, there is for us here no other counsel 
than this, that we do as David here says he does: "I put 
my trust in thee," that is, in the Lord. What the Lord 
undertakes to do, that will be done; what he gives, that we 
have; and what he does not give, that we cannot in any 
way take. He knows also our weakness and misery, has 
also such a mind and such a heart, that he is moved with 
compassion for the poor, the lowly, the helpless. There- 
fore, also, "the expectation [or, hope] of the poor [lowly] 
shall not perish for ever."* (Ps. ix. 18). For thus, be- 
sides, it is declared: "He [the LORD] preserveth the 
souls of his saints." (Ps. xcvii. 10). And again: "The 

* Se my note at § 104, page llfc, as to the italicized "nop 
in this passage. — J. Q. P, 



286 NINETEENTH MEDITATION. 

Lord is faithful, who shall stablish you, and keep you from 
evil." (2 Thess. iii. 3). Therefore, whatever you need, 
put your trust in him, as David here says he does. He 
will clothe and feed you just as well as he clothes the grass 
and feeds the birds. Put your trust in him. He is your 
Father and your Lord "that hath mercy on thee," and will 
be such "to your old age, and carry you even to hoar hairs," 
and will daily forgive your sins, and will let his mercy be as 
great toward you as heaven is high above the earth. (See 
Is. Liv. 10; xLvi. 4; Ps. ciii. 11). Yes, however it may 
seem, — in all temptations and in all difficulties, — lean 
upon him, and creep in under his wings. He has sworn, 
and he will not repent, that "the expectation [or, hope] 
of the poor shall not perish for ever," or be cut off, or 
be put to shame. (Ps. ix. 18 [see above]; Piov. xxiii. 18; 
Rom. v. 5). Say to him: "Dear heavenly Father, behold, 
thou hast promised to "have pity on the poor and needy, 
and to save the souls of the needy" (Ps. Lxxii. 13, Rev. 
Ver.); thou hast also given thine only begotten Son, in 
order to wash me clean in his blood from all my sins; 
behold, also, thou knowest that in me dwells no good 
thing, that I am poor, miserable, ignorant, and weak, seeing 
nothing, and able to do nothing. Now, O Lord, my God, 
all hope is gone if I may not trust thee and sit under the 
shadow of thy wings. Therefore I am trusting in thee 
according to thy own promises; 'let me not be ashamed,' 
let me not be put to shame." That's right; just talk in 
that way with the Lord your God, and be sure that heaven 
and earth shall perish, but not you. For thus sounds 
the chorus of promises: "O thou afflicted, tossed with 
tempest, and not comforted, behold, .... in righteousness 
shall thou be established: .... thou shalt not fear" (Is. 
Liv. 11, 14); "I will guide thee with mine eye" (Ps. xxxii. 
8), "in the paths of righteousness for my name's sake" 
(Ps. xxiii. 3), "with my counsel, and afterward receive 
thee to glory" (Ps. Lxxiii. 24); "though thou fallest, thou 



VERSE TWENTIETH. 287 

shalt not be utterly cast down; for I uphold thee with my 
hand" (Ps. xxxvii. 24), "for the LORD upholdeth all that 
fall, and raiseth up all those that be bowed down" (Ps. 
cxlv. 14). It is not possible that those who have the Lord 
for their God should be put to shame, or be made asham- 
ed. Therefore, also this is said: "Happy is that people, 
whose God is the LORD. Happy is that people, that 
is in such a case." (Ps. cxLiv. 15). Yes, happy is that 
people. 



TWENTIETH MEDITATION- 
May God redeem Israel out of all his troubles. 

288. In the two verses which now follow, David first 
prays, saying: "Let integrity and uprightness preserve 
me." The word which is here translated "integrity" 
means really [as does also the Latin word of which "integ- 
rity" is a slight change] "wholeness," or "entireness." 
Hence David prays that God would give him a whole and 
right heart; that is, such a heart as is upright, or thoroughly 
honest, before the Lord, and which gives, or yields, itself 
wholly to him. And for this he prays, in order that he may 
be preserved. For, as we have often before said, a Christ- 
ian cannot be preserved, or kept, in any other way than by 
his clinging to the Lord with a simple, childlike, and up- 
right heart. Therefore David says in another place: "My 
shield is with God, which saveth the upright in heart." 
(Ps. vii. 10, Rev. Ver.). And again: "Blessed is the man 
.... in whose spirit there is no guile." (Ps. xxxii. 2). If 
a Christian begins to live in guilefulness, duplicity, or 
falseness, then it is all over with him as such, and he is 
lost. Of this also experience bears witness. Upon the 
magician Simon, who at one time had through the gospel 
become a believer, this judgment was afterwards pronoun- 
ced by the apostle Peter: "Thou hast neither part nor lot 
in this matter [or, word] : for thy heart is not right in the 
sight of God." (Acts viii. 21). Such a case is fearful. 



VERSE TWENTY-FIRST. 289 

Just think of one having for a time believed in the Lord 
Jesus, having for a time tasted the good word of God, and 
having been happy in Jesus, but then afterwards fallen 
into the snare of the devil! Surely, the thought of a possi- 
bility of such a fearful end ought to stir us up to cry to the 
Lord for "integrity and uprightness," that is, for a whole 
and a right heart, in order that we may be preserved in 
the truth and the faith and the eternal life. 

289. "But" — thus you will ask — "what is a whole 
and a right heart, or, integrity and uprightness of heart?" 
This is a question which often troubles the children of 
God. For when they know of and feel sin in their hearts, 
then they fear that their heart is not right before God. 
But how this matter really stands, that can be seen best in 
the examples of those who, according to the testimony of 
the Lord Jesus himself, were his true disciples. Were 
they indeed without sin? No, far from it! Now in oneway, 
now in another way, they sinned and slipped and trans- 
gressed. As late as the last evening before the death of 
their Lord they quarreled among themselves as to "which 
of them should be accounted the greatest." (Luke xxii. 
24). Yes, a little while thereafter they all forsook him and 
fled, all of them except Peter, who followed along and — 
denied him. And yet their hearts were whole and right 
before God. — Look also at David. He has of the Scrip- 
tures this testimony that he was a man after God's own 
heart (see i Sam. xiii. 14; Acts xiii. 22), therefore a man 
with a whole and right heart before God. But his history 
is by no means the history of a sinless man. No; there 
are cases of his falling into sin which are really dreadful. 
— Of Job it is said in precisely the same words as David 
here in this psalm uses, that he was "whole and right." 
[Thus Job i. 1, literally according to the Hebrew*). But 



* Notice that the Hebrew word for "right" here in Job i. 1 
— "jashar" — is the same as is used concerning God in Ps. xxv. 8, 



29O TWENTIETH MEDITATION. 

despite this he could sin even so far as to curse the day 
of his birth. — Look also at all the children of God now 
living. Ask them if they are sinless, or free from sinning, 
and they will, one after another, smite their breasts, and 
confess that in them, in their flesh, "dwelleth no good 
thing" (Rom. vii. 18), that they sin in many ways daily, so 
that they often, on that account, are uncertain about their 
really being children of God and in a state of grace. Con- 
sequently: it can be no evidence of a deceitful spirit within 
you, that you feel your heart to be full of sin. On the 
contrary, "the greater the saint the stronger the feeling of 
sin," as Luther says. 

290. "But" — thus you again ask — "what then is 
that whole and right spirit?" Answer: Look again at the 
example of the disciples. Sin and weakness you do in- 
deed see; but amid all weakness, all errors and sins, there 
was especially one thing which always characterized them: 
namely this, that above everything else they desired to 
belong to the Lord Jesus, to follow, obey, and serve him. 
However faulty and miserable they often were, yet one 
could always say of them that they desired with all their 
heart to be his, and in everything to be upright, open, 
candid, and sincere before him. When, therefore, he 
asked them if they would go away from him, then they 
answered: "Lord, to whom shall we go? thou hast the 
words of eternal life." (John vi. 67, 68). Yes, when he 
was taken from them, then for the time being it was indeed 
all over with their faith; but so closely did their hearts 
cling to him, that it was really just as though they had lost 
their life when they had lost Jesus. Therefore we see, 
also, that when he again manifested himself to them, then 
they became so exceedingly glad, that nothing else could 
have filled them with such joy. All their peace and joy 



It is the noun ("uprightness") of the same word, that is used here 
\n the passage under consideration (Ps. xxv. 21). — /. G. P, 



VERSE TWENTY-FIRST. 29 1 

depended on him, — and verily: if there be anything that 
gives evidence of a whole and right heart, then it is this. 

291. Look, further, also at those who now are the 
children of God, and ask them how they have it in this 
matter, how they think and feel about it, and you will hear 
that they are not afraid of anything so much as of the dan- 
ger of going away from the Lord. Therefore, also, they 
daily pray that God may search them, and try them, and 
use any means whatever, if he will only help them, and 
keep them in his truth. Now, dear friend, what kind of a 
spirit do you think it is that has made them thus disposed? 
Just think: these same persons, — why, some years ago 
they lived totally indifferent to the matter whether they 
belonged to the Lord or not; they lived in the world and 
of the world and according to its ways, loose and care- 
less, without uneasiness, without fear. If any one talked 
to them about their souls, then they laughed at such talk 
and such things as folly, etc. And now, — why, now it is 
so important to them to be upright before God, to belong 
wholly to him and to be his children, that no thought is 
so terrible to them as that they might be deceived, or be 
false, without their being really aware of it. Most cer- 
tainly one can see that it is a different spirit, a new spirit, 
which has come into such persons. But that spirit — it 
is the "whole and right spirit," it is the Spirit of God. 
For such a spirit, such a mind, or disposition, does not 
dwell in nature, neither can the devil give it. No; it is 
from God. 

292. In an equally clear manner does "the whole and 
right spirit," or the spirit of "integrity and uprightness," 
show itself in the attitude of the children of God towards 
sin. Before they knew the Lord they never thought that they 
were particularly sinful, but were quite satisfied with them- 
selves. But as soon as they learned to know the Lord, at 
once they became so black and detestable in their own 
eyes, that they make all their piety and peace to consist 



292 TWENTIETH MEDITATION. 

only in their trusting in and resting on Jesus, and in their 
having in his name the forgiveness of their sins. Besides, 
formerly they did not regard, or care about, sin as of any 
consequence; no, they loved it, defended it, and found 
pleasure or profit in it. But now they can in no wise and 
on no account tolerate it; and if, in one way or another, 
they fall, it is as though they fell into fire or water. Yes, 
they may at times for long periods go about so oppressed 
under their weakness and wretchedness, that they often 
sigh: "O wretched man that I am! who shall deliver me 
from the body of this' death?" [Or, "from this body of 
death?"]. (Rom. vii. 24). Does any one then ask them 
if they fear hell, they answer: "No, I do not think of hell; 
but sin, that dreadful sin! — oh, how shall I get rid of 
sin?" Why, dear friend, that is indeed a wonderful spirit. 
Surely, you do not find in the world such a spirit, such a 
mind. But what kind of a spirit is this? Answer: This is 
the "whole and right" spirit, the spirit of "integrity and 
uprightness," the spirit in which there is no guile. As 
Luther says: "It is impossible that it should be otherwise 
than that one who suffers from sin itself must be a holy 
person." Such a spirit is surely a partaking of the divine 
nature (see 2 Pet. i. 4), and an indication of that condi- 
tion of which Paul speaks when he says that the believer 
"is joined unto the Lord" and "is one spirit" with him. (1 
Cor. vi. 17). This spirit it is, also, that affords the reason 
why in the Scriptures the Christians are called "spiritual." 
293. Such teaching we find also in the examples of 
the saints mentioned in the Scriptures. Peter could indeed 
be so overwhelmed by fear of man, that he denied the 
Lord; but when the Lord looked upon him, and he began 
to remember the word of the Lord, just see how he then 
behaved himself. Oh! when he left the room, and went 
into the outer court to weep, then, surely, any one could 
have seen by his eyes and his gait that in this man there 
dwelt a spirit which could not agree with sin. David, too, 



VERSE TWENTY-FIRST. 293 

sinned so grievously that he together with Peter has be- 
come a really first-rate sample of sinners. For when any 
illustrative examples of really great sinners are to be cited 
from the Scriptures, then it is always a matter of course 
that David and Peter must be brought forward. Just 
so; but when Nathan came and upbraided David for 
his particular sin, see how he then behaved himself. Oh! 
what crying: "Have mercy upon me, O God, according 
to thy lovingkindness: according unto the multitude of 
thy tender mercies blot out my transgressions. Wash me 
throughly from mine iniquity, and cleanse me from my 
sin. For I acknowledge my transgression: and my sin is 
ever before me .... Hide thy face from my sins, and blot 
out all mine iniquities," etc. (Ps. Li. i, 2, 3, 9). And of 
what did that cry bear witness? Did it bear witness of 
such a spirit as could well agree with sin? No; but it did 
witness of "the whole and right spirit," and such a cry 
will to the end of days bear witness of such a spirit. 

294. It is altogether different with them that are 
false in spirit, or full of guile, or deceit. With them god- 
liness is only a work which they must do to be righteous 
before God, or else a work for the sake of gain, as Paul 
says of hypocrites: they "suppose that godliness is a way 
of gain. (1 Tim. vi. 5, Revised Version). Such persons 
are concerned not so much about being Christians as about 
being regarded as Christians. If any one expresses doubts 
as to their life, then they do not become afraid so that 
they might go to the Lord Jesus and cry: "Lord, how is 
it? Lord, am I false? am I deceiving myself and trying to 
deceive others? Lord, have mercy upon me, and let me 
know the truth about myself." No, they do not do or say 
so; but they become angry and imbittered. For in them 
there is not the mind, or disposition, that would know the 
truth about themselves, but only the mind which likes to 
have others think and say the best things about them; that 
is to say, there dwells in them that same disposition, still 



294 TWENTIETH MEDITATION. 

unbroken and untamed, that rules the entire ungodly world. 
For the world does not want to know the truth about it- 
self. Therefore, neither is there in them any spirit of fear, 
or self-distrust, but a stiff and haughty spirit, as a Christian 
so often finds out, and even feels, when he comes in con- 
tact with them, and that even though he does not find any- 
thing particular to reprehend in their outward life. For 
the same reason there is neither any sorrow for sin in 
them; but what they talk about in that matter, that they 
talk only as they have heard or read or as they remember 
they themselves have had experience of it sometime 
heretofore — in case they ever before have lived in fellow- 
ship with the Lord. 

295. Behold, therefore, how important this prayer 
of David is: "Let integrity and uprightness preserve me." 
If also you feel, or are conscious of, how prone your 
nature is to untruth, hypocrisy, and falseness, then surely 
you will want to be along where they cry to the Lord for 
an upright spirit. For this also David prays in Ps. Li., 
saying: "Create in me a clean heart, O God; and renew a 
right spirit within me. Cast me not away from thy pres- 
ence; and take not thy holy spirit from me." Such a 
spirit is the work and gift of God, for he is the one who 
works all good, "both to will and to do." (Phil. ii. 13). 
Of this he says in Ezek. xi. 19: "I will but a new spirit 
within you; and I will take the stony-heart out of their 
flesh, and will give them an heart of flesh," that is, a soft 
2nd tender heart, impressionable by the word and the 
spirit of the Lord. And again in Ezek. xxxvi. 26: "A new 
heart also will I give you, and a new spirit will I put with- 
in you." And again, in Jeremiah (chap. xxxi. 33): "I will 
put my law in their inward parts, and write it in their 
hearts." Such a spirit, also, he will give to all who call 
upon him; as the Lord Jesus says: "If ye then, being evil, 
know how to give good gifts unto your children: how 
much more shall your heavenly Father give the Holy 



VERSE TWENTY-FIRST; 295 

Spirit to them that ask him?" (Luke xi. 13). Through 
this Spirit it is, also, that the faithful are kept, or pre- 
served, unto everlasting life; as Paul says: "The Spirit is 
life because of righteousness." (Rom. viii. 10). God grant 
that we may be more and more filled with this Spirit. 

296. But inasmuch as David adds, "for I wait on 
thee/' he thereby repeats the same thought and confession 
which before in this psalm he has expressed many times 
in such words as these: "I trust in thee," "on thee do I 
wait all the day," "mine eyes are ever toward the LORD," 
etc. [See verses 1, 5, 15, 20]. It is as if he would say: 
"Dear Lord God, I say it over and over again that I have 
none other to trust in than thee; there is in heaven or 
earth no one else than thou who can help me, none else 
that can be trusted in than thou; therefore I come to thee 
with all my troubles and all my needs." This is a beauti- 
ful example of faith. For faith is nothing else than such 
a simple confidence in God through Jesus Christ; that it 
is so, that can be plainly seen in the gospel history. For 
there one sees that in order to believe, or have faith, there 
is no need of much knowledge, or learning, or art, or 
power. A simple and sincere heart which feels, or knows, 
its need, and knows also that the Lord is the Saviour, and 
therefore with all its need turns to him — that is all. 
Thoughts and opinions change; the thoughts of one are more 
accurate than those of another; but the thoughts of all are 
faulty in one way or in another way or in many ways; so, 
also, one is in life and conduct stronger, the other weaker; 
but no thoughts, no opinions, no degrees of strength make 
a Christian. No; a Christian is a person whose heart 
rests on the Lord God and on him whom he has sent, Jesus 
Christ. In other respects, no matter however ignorant, 
or astray, or wrong, or mistaken, or weak, he may be; he 
may be a Lutheran or a Reformed, a Catholic or a Metho- 
dist or a Baptist, — a Christian, that is what he is after all 
and in any case. Though his head may go wrong, his 



2g6 TWENTIETH MEDITATION. 

heart goes right, and that is the main thing. He may also 
be weak, still he is a child of God. In cases, on the con- 
trary, where the heart does not rest on the Lord, there the 
person in question is no Christian, even though such a 
one be stronger and firmer than Paul, and more orthodox 
than all angels in heaven. 

297. To know this is, in the first place, comforting; 
because from this circumstance we understand how the 
Lord God has children even there where as to knowledge 
there may exist great ignorance and error, and as to life 
great weakness and faultiness; so, also, how we ourselves 
may be allowed to be his children although we are very 
ignorant, and now in one way and now in another way get 
into error and sin. Furthermore, to know this is also 
wholesome; because it teaches us to love and embrace as 
brethren even such as appear to us to be weak as to life and 
conduct or to be in error and astray as to knowledge. 
Otherwise it will easily happen that we become offended at 
such, and then we are ready to condemn and discard them, 
as is. often seen in experience, also. For this there is indeed 
no other remedy than that we not only by the words 
learn, but also in the heart consider, how among all people 
and races and tongues every one who at heart trusts in the 
Lord Jesus as the Saviour sent of God is a child and heir 
of God, a brother of all the apostles and prophets and 
saints, and a bride of Jesus Christ the Son of God. 
That such a one is weak and faulty in knowledge and in 
life — well, God has never had any but weak and faulty 
children. Ever from the beginning he has been accustomed 
to this, and that he is not yet weary of this circumstance; 
that shall in all eternity afford him honor and praise. And 
we who still trudge about here below, and who ourselves 
desire, though weak and faulty, to be allowed to be 
children of God, we ought indeed to rejoice and not to be 
sorry, or angry, that such is the fact and such is the state 
of things according to the good grace of God. 



VERSE TWENTY-FIRST. 297 

298. "Yes," you say; "but there must, however, be a 
limit to one's weakness, or faultiness; it will surely not do 
for a Christian to be weak in what manner or to what 
degree soever." — Well, the Scriptures say nothing, in this 
respect, about definite limits or degrees. Neither in the 
experience of those who believe in Jesus will you hear 
much said on these points. Certainly, differences are 
readily seen: as that one is stronger, another weaker; also, 
that the same Christian is at one time weaker, at another 
time stronger; also, that the one is stronger or weaker in 
one respect, the other in another. Such conditions may de- 
pend on many different causes. But, as we have said above, 
it is not upon measures, limits, or degrees, of strength 
or weakness that life depends. Where there is a false, 
deceitful spirit, there is death, even if the person in question 
were in life and testimony so supremely excellent as to 
put to shame all true children of God. Wherever, on the 
contrary, there is such a spirit as cannot live without 
Jesus, neither can have any peace in anything but in his 
blood, there is a Christian, a child of God, even though 
you might see such a one ever so fearfully sifted by 
Satan. That the example of Peter shows. Such views, 
also, the Lord surely desires to teach us when he so often 
in the Scriptures calls himself the God of the lowly, the 
afflicted, the wretched, the poor, the needy, the helpless, 
of such as "cannot keep their souls alive," etc. That now 
it is so, that we cannot change. The Pharisees could and 
did, indeed, murmur at the fact, but could never change 
that fact, that the Lord Jesus received really great sin- 
ners. And you, just wait a little. If you do not need to do 
so now, the moment will come when you will be com- 
pelled to give up all thought of life and happiness, unless 
the Lord will be the God of those who are really woe- 
begone, and miserable, and weak. In that moment you 
will thank God to hear that there is no question of limits 
or measures or degrees of weakness and misery, but that 



298 TWENTIETH MEDITATION. 

even the weakest and most wretched may cling to the 
cross, and that, even in the times of the most fearful sift- 
ing, when it looks as though you were fairly "sold under 
sin," you may nevertheless believe in Jesus, and freely, 
without price and without merit, be clean in his blood. 

299. Finally David adds: "Redeem Israel, God, out 
of all his troubles." (Verse 22). In this prayer he sums up 
all the need of all the people of God, and casts it upon the 
Lord. It is impossible to enumerate, or to give a detailed 
account of, all the troubles, needs, and miseries which 
oppress the people of God and which cause them, although 
they are heirs of the kingdom of heaven, often to go about 
in this their state of exile and alienage with oppressed 
hearts and tearful eyes. Well, it is enough to say: there 
is need, — there is distress, — distress in the city ot God. 
All those who belong to that city must in a greater or less 
measure have their share of this distress. Abel began the 
line, and after him has followed a multitude which no one 
can number. In Hebrews xith the apostle speaks of the 
example and experience of the saints in this matter, and 
says, after having mentioned some by name: "Others were 
tortured, not accepting deliverance; that they might ob- 
tain a better resurrection: And others had trial of cruel 
mockings and scourgings, yea, moreover of bonds and im- 
prisonment: They were stoned, they were sawn asunder, 
were tempted, were slain with the sword: they wandered 
about in sheepskins and goatskins; being destitute, afflict- 
ed, tormented," etc. Therefore it is said also of the mul- 
titude that the seer saw standing before the throne of the 
Lamb: "These are they which come out of the great trib-' 
ulation." (Rev. vii. 14, Revised Version). David, too, 
was in that line of sufferers, so that at times he had to 
wail exceedingly loud: "The waters," so he says in one 

place (Ps. Lxix. 1, 2), "are come in unto my soul 

I am come into deep waters, where the floods overflow 
me." And in another place (Ps. xLii. 7): "Deep calleth 



VERSE TWENTY-SECOND. 299 

unto deep .... all thy waves and thy billows are gone 
over me." 

300. Heavier than all other distress is the distress 
about sin. Paul was beaten with rods, stoned, scourged, 
etc. And all that he could endure with joy. But when 
he felt the law of sin in his members, then he cried out: 
"O wretched man that I' am! who shall deliver me out of 
the body of this death?" [Or, "out of this body of death?"] . 
(Rom. vii, 24, Rev. Ver.). In the same kind of distress 
Isaiah moans: "O LORD, why dost thou make us to err 
[that is, why dost thou let us err] from thy ways, and 
hardenest our heart from thy fear?" (Is. Lxiii. 17, Revised 
Ver.). In the same kind of distress also another of the 
saints of God has moaned: "I am as a man that hath no 
help: Cast off [or, away] among the dead, like the slain 
that lie in the grave, whom thou rememberest no more; 
and they are cut off from thy hand." (Ps. Lxxxviii. 4, 5, 
Rev. Ver.). Were the children of God free from sin, then 
they would regard everything else as easy to bear. 

301. Lo! all this distress, whatever it be, all that can 
be named or thought of, be it spiritual or bodily, caused 
by oneself or by others, deserved or undeserved, all this 
David here, both in behalf of himself and in behalf of 
all the people of God, casts upon the Lord his God, the 
true Helper in all need and distress. For if he were to 
bear it himself, then he would be crushed beneath it. In 
this he leaves also us an example both of faith and love. 
It is an example of love that he feels concern for the 
people of God. Such a concern God even desires to find 
in all his children, as the apostle exhorts, "Pray one for an- 
other." (Jam. v. 16). Where any one is born of God, 
there such a one cannot be indifferent about his kingdom 
on earth. "Every one that loveth him that begat loveth 
him also that is begotten of him." (1 John v. 1). He 
who does not love his brother, he cannot be loving the Lord, 
and thus he shows that he is not born of God. But where 



300 TWENTIETH MEDITATION. 

there is love, it must also make itself manifest in concern 
and interest for those who are loved. "Whether one 
member suffers," says the apostle, "all the members suffer 
with it; or one member be honored, all the members rejoice 
with it." (i Cor. xii. 26). Therefore also the Lord Jesus 
says to his disciples: "By this shall all men know that ye 
are my disciples, if ye have love one to another." (John 
xiii. 5$). Dear friend, are you a member of the body 
whose head is Christ, then let the troubles and distress of 
the church of God go to your heart so that you, where- 
ever you can, will serve and help and heal and strengthen 
the other members by word and deed, and thus show your- 
self by fervent love and intercession to be one who lives 
not for himself, but for the Lord and his church. 

302. But not only this. By these words of David 
we may learn also this: to wit, out of real love to be con- 
cerned and to care and to pray for the people of the old 
covenant. For it is this people David here primarily 
means. True, this people have rejected and crucified the 
Prince of life; true, they are now, as a punishment for 
their iniquity, scattered all over the earth; nevertheless, 
they are the children of Abraham, the people of the old 
covenant, upon. whom still rest great and unchangeable 
promises. . "For the gifts and calling of God are without 
repentance" (Rom. xi. 29) — he cannot repent of them. This 
people shall again be gathered together, and through them 
it is that the kingdom of Christ shall gain its most glorious 
victories among the Gentiles, the nations. (See Rom. xi. 
12, 15). That they are now blind as regards their salva- 
tion, and scattered as regards their political state, these 
are their present "troubles," or distresses. These "trou- 
bles" and distresses we ought therefore to take to heart, so 
that we daily cry to the Lord about them, as David here 
does, and give and do what we can to spread the light of 
the gospel among them. The Lord Jesus sat on the 
Mount of Olives and wept when he foresaw what now lies 



VERSE TWENTY-SECOND. 3OI 

open to the eyes of all of us; and we, who believe in him, 
should we be indifferent to this people? No; God help us 
to "awake up righteously" to this matter. The God of 
Abraham, Isaac, and Jacob, the Father of our Lord Jesus 
Christ, invokes our sympathy and interest in the distress 
and "troubles" of the children of Abraham. And ought 
not his voice and cry to go to our hearts? Dear friend, do 
you fully consider that it is from the Jews that the salva- 
tion has come to us? (See John iv. 22; Rom. ix. 5). And 
should not you then be concerned about bringing it back 
to them for their use also? From the word you hear that 
the Lord is all the day spreading out his hands unto that 
people (see Is. lxv. 2),. and ought not you, too, together 
with him, spread out your hands unto them? O let us 
begin to pray and work for Israel! 

303. An example of faith we have, further, in this 
prayer of David, because, as has been already said, he 
teaches us what we are to do with and where we are to 
take both our own troubles and the troubles of the church. 
Were we to bear these troubles ourselves, then we would 
soon be crushed. This also experience teaches; for as 
soon as we take hold of this burden with our own hands 
we become discouraged, disconcerted, and disabled. But 
now we do not need to go and carry it ourselves, but may 
lay it off from us and upon another. For right among us 
dwells the One who is stronger than we are, and he will 
carry us and all our burdens, too. As it is said: "Blessed 
be the Lord, who daily beareth our burden, even the God 
who is our salvation." (Ps. Lxviii. 19, Rev. Ver.). And 
again: (in Ps. xlvL 1 — 5, 7): "God is our refuge and 
strength, a very present help in trouble. Therefore will 
we not fear .... There is a river, the streams whereof 
shall make glad the city of God .... God is in the midst 
of her; she shall not be moved: God shall help her, and 
that right early." And hear still more in this psalm: "The 
LORD of hosts is with us; the God of Jacob is our refuge." 



3° 2 TWENTIETH MEDITATION. 

Upon him we may cast everything; he will take charge of 
it. Such privilege ought indeed to be enough. When 
we know this, surely we may in the midst of our troubles 
say: "Why art thou cast down, O my soul? and why art 
thou disquited within me? hope thou in God: for I shall 
yet praise him, who is the health [or, help] of my counte- 
nance, and my God." (Ps. xliL n). And the Lord Jesus 
says to his disciples: "Lo, I am with you alway [or, all 
the days], even unto the end of the world." (Matt, xxviii. 
20). Oh! is this true? Yes, it is true: God dwells in the 
midst of us, — yes, God is with us, and with us is also the 
Lamb who was slain and through whose blood we have 
redemption, an eternal redemption. 

304. Therefore let us have patience. To this prayer, 
"Redeem Israel, God, out of all his troubles," we have 
also the surest promise as an answer: "The LORD shall 
redeem Israel from all his iniquities" (Ps. cxxx. 8), and hence 
also out of all troubles, for these all come from iniquity 
and the arch-worker of iniquity. Of this also Paul says to 
the Christians in Rome: "The Lord of peace shall bruise 
Satan under your feet shortly." (Rom. xvi. 20). There 
is no doubt about that matter; no, on the contrary it is 
the most certain thing in the world, that God shall redeem 
and deliver his people out of all their troubles and needs 
and distresses. It. will take a few days more for some 
than for others; but it will come, — the deliverance, the 
redemption will most surely come to them all. The people 
of God form, so to speak, a great, long procession moving 
onward and upward on its way to heaven. Some have 
long ago reached the goal, and are now standing around 
the throne praising the Lamb who was slain and the 
Father who gave us that Lamb. Others are just at the 
door, and are one after another almost every moment 
stepping over the threshold. Then in the rear of the pro- 
cession the rest of us are coming up, some glad, some 
sad, some singing, some sighing, — oh, it is a wonderful 



VERSE TWENTY-SECOND. 303 

procession! — and in the midst of the multitude goes he, 
the Lord Jesus, our Saviour, comforting and encouraging 
some, supporting and even carrying others, — oh, it is a 
wonderful procession! — and to heaven it is going — to 
heaven — to heaven — to the eternal rest in the Father's 
house, where there shall be no more sin, and no more 
weeping, but eternal righteousness, eternal joy, eternal 
praise before and round about the throne of the Lamb. 
Hallelujah. 

Oh! may God redeem Israel out of all troubles. 
AMEN. 









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